* ' * ■ ' ■ • f >' 

. ., Ut* I • > Id. '■ fv • • I If V /V • *•! ■ ‘''M 

J.J* i *y< 

• >i )k »< *> ,»•» /. »»• IV* 4 • I >/UVHr*^ 1 * 
























t 






* 


I 




































' 








■ 




















































. 


■* 


















































































































































































































































































































* 










r . 









INDIA AND ITS INHABITANTS 


BY 


CALEB WRIGHT, A. M. 

N * 


THE AUTHOR VISITED INDIA AND TRAVELED EXTENSIVELY 
THERE, FOR THE EXPRESS PURPOSE OF COLLECTING 
THE INFORMATION CONTAINED IN 
THIS VOLUME. 


THIRTY-SECOND THOUSAND. 


ILLUSTRATED BY NUMEROUS ENGRAVINGS. 


CINCINNATI, OHIO: 

PUBLISHED BY J. A. BRAINERD. 

1858 . 





JS42> 
■ v/n^ 

)gs-£ 



Entered according to Act of Congress, in the year 1854, 
By CALEB WRIGHT, 

In the Clerk’s Office of the District Court of Massachusetts. 


St/ to u/S. 

&//9/S7 


<2L 


Ai. 


PRINTED BY 

GEORGE C. RAND & AYERY. 


I 


!JL - 

«.«•»>• .. 111 . 


TESTIMONIALS. 


From Rev. Rufus Anderson , D.D., of Boston. 

“ Mr. Caleb Wright visited India a few years since, to qualify himself 
for lecturing on the manners and customs of the people in that country; 
and the Lectures he has since published give evidence of the carefulness 
of liis observations, and of his faithfulness in description. The volume 
entitled LIFE IN INDIA is valuable for its subject-matter, even 
beyond any other similar collection of the size within my knowledge.” 

From Rev. Jeremiah Day , D.D., LL.D., formerly President of Yale College. 

“Mr. Wright has recently lectured in seven of the churches in this 
city (New Haven), to large and highly gratified audiences. I believe his 
Lectures are doing much good, and hope they will continue to receive the 
pa. -onage they deserve.” 

While Mr. Wright was lecturing in the principal cities and towns in 
the United States, testimonials, similar to the above, were received from a 
great number of persons in eminent stations, among whom were twenty 
Presidents of Colleges and Theological Seminaries, viz.: 

Rev. E. Nott, D.D.,.President of Union College. 

L. Beecher, D.D., • • • President of Lane Seminary. 

J. Edwards, D.D., • • • President (formerly) of Theol. Sem. Andover. 

Jere. Day, LL.D., • • • President (formerly) of Yale College. 

H. Humphrey, D.D., President (formerly) of Amherst College. 

Mark Hopkins, D.D., • President of Williams College. 

S. North, LL.D., • • • President of Hamilton College. 

Joel Parker, D.D.,* * President of Union Theol. Seminary, N. Y. 

B. Tyler, D.D., • • • President of Theol. Seminary at E. Windsor 

B. Sears, D.D.,.President of Theol. Seminary at Newton. 

R. Babcock, D.D., • • • President (formerly) of Waterville College. 

J. Bates, D.D.,.President (formerly) of Middlebury College. 

N. Bangs, D.D.,.President (formerly) of Wesleyan University. 

H. J. Clark, A.M., • • • President of Alleghany College. 

J. Carnahan, D.D.,* • • President of Princeton College. 

Asa Mahan, A.M., • • • President of Oberlin Institute. 

E. W. Gilbert, D.D, • President of Delaware College. 

Benjamin Hale, D.D., President of Geneva College. 

Silas Totten, D.D., • • • President of Trinity College. 

Hon. A. Hasbrouck, LL.D., President of Rutgers College. 














' 




. 



















. 








E N GE A Y I N G S. 


LECTURES ON INDIA. 

NO. PAGB. 

1. A Devotee, who had been standing eight years,. 9 

2. A Devotee, whose finger-nails were eight inches long, ..... 11 

3. A Devotee, whose arms were constantly elevated,.13 

4. Hindu of Bengal, of high rank, in full.dress,.15 

5. Mohammedan of Bengal, of high rank, in full dress,.17 

6. Byragee playing on a Timbrel,. ...19 

7. Mohman Khaun, Nabob of Cambay,. 21 

8. Culi Chief,.23 

9. Culi Soldier of the Forests of Bajputana,.25 

10. Minaret at Delhi,. 27 

11. Columns of a Temple at Benares,.29 

12. Columns from the ruins of a Temple at Barolli,.. . 31 

13. Temple of Vishnu, at Mahabalipooram, South India, ...» S3 

14. Entrance to the Cave Temple of Elephanta,. 35 

15. A Mosque at Delhi,. 85 

16. Hindu College at Calcutta,.37 

17. Fort of Ilaje Ka, on the Indus,.39 

18. Town and Fort of Roree, on the Indus, .... 41 

19. Fort of Burkhur, on the Indus, ..•••••.••..43 

20. Hindu Family and Dwelling, .47 

21. Travelling in a Palankeen,. . ...47 

22. Specimens of Hindu Jewelry, .. 49 

23. Celebrating the Iluli Festival,. . .53 

24. A Brahmin Reading the Shasters,. # ..53 

25. A Volume of the Shasters, written on Palm Leaf,. 55 

26. Vishnu reposing on his Serpent Couch, ..•••••*. 59 

27. Interior of a House in the City of Benares, .. . 59 

28. Temple of Kali near Calcutta, . ...63 

29. The Goddess Kali, ...«• .63 































VI 


ENGRAVINGS. 


no. PA,JB 

80. Temple at Tanjore,. •• ....67 

31. Images found among Ancient Ruins at Gaya, .71 

32. Temple near Allahabad,.71 

33. Two Portraits,.. 

84. A View in the City of Benares,.75 

85. Presenting Offerings to a Mendicant Priest,.79 

36. An Infant Victim of Superstition, 83 

37. Interior of a Chapel at Cuttack,.83 

38. Baber, the founder of the Mogul Empire,.87 

39. Ruins in the City of Delhi,. ...91 

40. Interior of a Choultry, .. ..91 

41. Union of the Ganges and Jumna,.95 

42. The Sick, brought to the Ganges,.. .... 95 

43. A Pilgrim at his Devotions,.. . 99 

44. The God of Wisdom, Dancing Girl, and Musicians,.99 

45. The Great Temple of Juggernaut at Pun,.103 

46. Portrait of Juggernaut,.103 

47. Car and Procession of Juggernaut,.107 

48. The Goddess Luckshme, copied from an Ancient Sculpture, . . .107 

49. Ceremony of the Swinging of Krishna,.Ill 

50. A Tank and Temple near Benares,.115 

51. The India Ox,.. 

52. A Devotee leaping from a Precipice,.. . .119 

53. Transforming a Woman into an Evil Spirit by burning her alive, . . 119 

54. A Group of Women,.. 

55. Interior of a Dwelling,. 123 

56. Saugor Island, .. 127 

57. Bannian Tree,.. 

LECTURE ON WOMEN. 

Commencing at Page 12&. 

58. Three Hindu Girls, educated at Burdwan,. 131 

59. Women of Calcutta,.jg^ 

60 . Hindu Woman of Bengal, of high rank, in full dress, .... . 139 

61. Mohammedan Woman of Bengal, of high rank, in full dress, . . . 143 

62. Parsec Woman of Bombay, of high rank, in full dress,.14 7 

63. Hindu Dancing Girl,. .^51 

64. Kyan Woman,. 

































ENGRAVINGS. Vli 

**• TAQt. 

65. Ilindu Woman of tho Brahmin Canto,. . . 159 

60. Hindu Mother lamenting tho Death of her Child,. 163 

DESCRIPTION OF THE THUGS. 

Commencing at Page 109. 

87. A Thug disguised as a Merchant, . 107 

88. Carrier of Ganges Water, . .170 

89. Interior of a Cave Temple at Ellora,. ,...185 

70. A Thug going to a Feast, .. ...190 

71. A Mohammedan at Prayer, .. 191 

72. Indru, King of the Minor Deities,.. • • • . 193 

73. Cottage in tho Forest,. 197 

DESCRIPTION OF FESTIVALS. 

Commencing at Page 201. 

74. Procession at a Hindu Festival,. ,.199 

75. Image of tho Goddess Durga,. 202 

76. A Hindu Family carrying Offerings to an Idol,. 209 

77. Returning from a Sacrifice of Animals, .. 215 

78. Dancing in Celebration of the Durga Festival,. 219 

79. Consigning an Image of Kuli to the Ganges,.223 

SPECIMENS OF THE SIIASTERS. 

Commenting at Page 297. 

80. Gautama, or Budh,. ••••..249 

81. Chinese Budh, .•••••• . 251 

82. Brahma,. •••••• .251 

83. Another Form of Brahma, .. ...251 

84. Iluneman,. 255 

85. Another Form of Iluneman, < .. 255 

80. Vishnu,.. 

87 Ganesa, tho God of Wisdom,. •••••• 258 

88. Serpent God, ....... .......... 259 

89. Colossal Bust of Shiva, from tho Temple of Elephanta, .... 259 

90. Shiva,.259 

91. Temple of Nandi, at Tanjoro,. 209 

92. Kurtika, tho God of War, . 271 






































« , • 


* 

. 












* * « • • > . 







* 

... 

. ..i 


























. 












Engraving, No. 1. Portrait of a Devotee who had been standing 
eight years , day and night See description at page 73. 




























# 



j 0 . 2. Portrait of a Devotee who had kept the left arm elevated 
•n the position represented until it had become stiff, and 
the finger-nails had grown six or eight inches 
in length. See page 70. 





































































/ 


















* 

























- 










No. 3. Portrait of a Devotee who had Icept both arms elevated 
until they had become stiff and immovable. See page 70. 
















































































’ 










































































No# 4# A Hindu of Bengal, of high rank, in full dress . 


/ 






















































































. 

















































. 





















No. 5 A Mohammedan of Bengal, of high rank , in full dress . 


9 


































































































































































No. 6. A Byragee. See page 69. 








































































































































































































north-west part of Hindustan . 






































. 





■> 

■ 






















No. 9. A Culi Soldier of the Forests of JRajputana, 











- • Si 

































. 









No. 10. THE GREAT MINARET AT DELHI. 


This beautiful and magnificent tower is 242 feet in height. In the interior 
is a spiral staircase , leading to the different balconies , and to 
the top. It was built in the thirteenth century , 
but for what purpose is now unknoum. 















































































No. 11. SPECIMEN OF ARCHITECTURE AT BENARES. 

Two of the eight columns which support the vestibule of a Temple, represented 
9 by engraving , No. 34, page 75. 




























- 
























' 




















































No. 12. SPECIMEN OF HINDU ARCHITECTURE AT BAROLLI. 

These Columns are in the immediate vicinity of a very large and beautiful tempie, non 
in ruins. They probably supported a swing. for the recreation of the god. 

See engraving, representing the swinging of Krishna, page 111. 



























No. 13. A TEMPLE AT MAHAB ALIPO OR AM. 


Each of the four columns is composed of a single stone. During cer¬ 
tain Festivals an Image of Vishnu is brought from a larger temple 
and placed in this edifice to receive the homage of his votaries. 


3 

























No. 14. Tern [tic of Elephanta. 


No. 15. A Mosque at Delhi . 



JOrl/ 








































































































































































































. 




































































































No. 16. The Hindu College at Calcutta . 




/ 




































































































































































































































































































































































































































































































































































































































































































































































































































No. 17. Fort of Haje Ka, on the lndw 


i 





K 






































































































































































































































































































































































































































































































































/ 


























































































































































































































































































































No. 19. Fort of Burkhur, on the Indus . 





































































































































































































































































































































































































































































* I 




































V 










































9 



LECTURES ON INDIA. 


LECTURE I. 


It is the opinion of some eminent geographers, that India, 
inder the name of Tarshish , was known in the days of Solomon, 
and celebrated as the land of spices, gold, and precious stones; 
but, whether it be the Tarshish of the ancients or not, it has for 
a long time been justly regarded with great interest. Here, vast 
and powerful empires have successively sprung up and flourished, 
while Europe was in a state of barbarism. Long before Chris¬ 
tianity shed its light upon the world, India was the land of science 
and the arts. At the present time, however, its prominent char¬ 
acteristics are ignorance, poverty, and superstition. 

It is not my purpose to direct your attention to the whole of 
India, but only to that portion of it usually denominated Hindu¬ 
stan, or India within the Ganges. This is a large peninsula, pro¬ 
jecting into the Indian Ocean, south-west of the Chinese Empire, 
from which it is separated by the Himalaya Mountains. With a 
territory about as large as Mexico, it is supposed to contain a pop¬ 
ulation of one hundred and thirty millions, or more inhabitants 
than England, Scotland, Ireland, Russia, and the continent of 
America. 

The Hindus are of various dissimilar races, differing materially 
in stature, complexion, manners, language, and general character 
The Rajpoots and mountaineers of the north are large and of great 
muscular strength, while the inhabitants farther south are gener¬ 
ally of small stature and of slender form. In complexion, they 
vary from a dark olive approaching to black, to a light, transparent, 
beautiful brown, resembling that of the natives of Northern Italy. 



46 


LECTURES ON INDIA. 


They are very fond of ornaments, such as rings in the ears and 
nose, with bracelets on the arms and ankles ; yet their dress is ex¬ 
ceedingly simple. See Engravings, Nos. 20 and 22. 

The dress of the male consists of two pieces of cotton cloth, each 
containing about two yards. The one, called the dhotee , is giit 
about the loins and extends to the ankles. The other, called the 
chadder, is worn over the shoulders. The dress of the female is 
called a saree, and consists of a single piece of cloth of from four 
to seven yards. One end of this piece is wrapped around the 
loins, the width reaching to the feet; the other is gracefully 
thrown around the shoulders. In some parts of the country, it 
also covers the head. The children wear no clothing until they 
are from five to eight years of age ; but they are frequently deco¬ 
rated with ornaments and jewels of considerable value. 

The food of this people, with but few exceptions, is vegetable 
The use of animal food is denied them by their religion, unless 
the animals be first sacrificed to some idol. At their meals, they 
use neither tables, chairs, knives, forks, nor spoons. They sit upon 
the floor, and put the food into the mouth with the fingers of the 
right hand. They take their drink from a brass cup, which they 
never touch with the lips, but pour the liquid into the mouth. 
Fermented and distilled liquors are used only by the lowest castes ; 
but the use of tobacco is almost universal, and here, as elsewhere 
nas a most pernicious influence. Many of both sexes chew betel 
a drug more filthy, if possible, than tobacco itself. 

Most of the Hindu dwellings are rude huts, See Engraving, 
Number 20. The usual size is about eighteen feet long and twelve 
wide. The walls are built of mud, and the roof is thatched with 
straw or with the leaves of the palm. In cities, however, and in 
large villages, to prevent damage by fire, tiles are used instead of 
thatch. The cost of such dwellings varies from five to twenty 
dollars, according to the size and manner of finish. About one 
house in a thousand is built of durable materials, such as brick or 
stone. In cities they may be found from two to four stories high. 
These have flat roofs, and are built around a court or open space 
in the centre. In some houses, the court is very large, and is dec¬ 
orated with fountains, trees, and flowering shrubs. Most of the 
windows open into the court. As Hindu dwellings have few or 
no windows towards the street, they appear very much like prisons; » 
and, in some respects, they are prisons ; for within their walls 
the females are incarcerated for life. Such is the jealousy of their 
husbands, that they are never to be seen in the streets or in any 




* 



No. 20. Hindu Family and Dwelling. 




































































































































































































■ 









mS- * * I 

































































No. 22. JEWELRY—FROM SPECIMENS COLLECTED BY THE AUTHOR 

These engravings are of the size of the objects which they represent. No. 1 is an orna¬ 
ment for the ear ; the lobe of the ear is pierced, and the aperture gradually stretched untU 
it becomes sufficiently large to admit the ornament. No. 2 is a nose jewel. _ No. 3 is* 
bracelet: it is made of brass , and weighs one pound and nine ounces. Some of toe women 
deck the arms with from ten to twenty brass rings, weighing more taan half a pound each. 







































































LECTURES ON INDIA. 


51 


public assembly. It is only the higher class of femaies, however, 
who are kept thus secluded ; among the common people, women 
are to be seen at work in the fields, or going to market with large 
bundles of wood, or other heavy burdens, borne upon the head. 

In engraving, No. 21 yoa have a representation of the usual 
method of travelling. With but few exceptions, there are no 
roads ; consequently, wheel carriages are seldom used. This ve¬ 
hicle is called a palankeen. On the sides are sliding doors or Ve¬ 
netians. Its construction in other respects will be readily under¬ 
stood. The usual number of bearers is eight. Four of these carry 
the pa.ankeen thirty or forty rods; then the others take it upon 
their shoulders; thus, alternately, they relieve each other. Beside 
the bearers, several other men are employed to carry the baggage 
and to bear lighted torches by night. The bearers and other 
assistants are changed once in about ten miles, or as often as 
stage-drivers change their horses. The traveller proceeds on his 
journey from seventy to ninety miles in twenty-four hours, at an 
expense of about twenty-five cents per mile. 

No. 24 is a Brahmin engaged in reading and explaining a poem 
containing some hundred thousand stanzas written on palm-leaf. 
It is one of many others equally voluminous, and has been handed 
down from generation to generation for more than three thousand 
years ; it is written in Sanscrit, a dead language of a “ wonderful 
construction —more perfect than the Greek, more copious than the 
Latin, and more exquisitely refined than either.” It is a portion 
of the Holy Yedas. In a peculiar tone of voice, he chants the 
sacred text, stopping at the end of each stanza to translate and 
explain. His hearers listen attentively to the exciting narra¬ 
tive, now convulsed with laughter at some dexterous exploit, and 
then thrilled with horror at some dreadful calamity. All the re¬ 
ligious books of the Hindus, including the four Vedas, are called 
S hastes* They are so numerous that an entire human life 
.vould not be sufficient for an attentive perusal of them. 

No. 23 is a celebration of the Huli festival. On this occasion, 
the people of all classes use the most obscene and abusive lan¬ 
guage, and, by means of large syringes, bespatter each other with 

* Sen “ Specimens of the Shasters or Sacred Books of the Brahmins, consisting 
of Songs Legendary Tales, &c.,” page 247 ot this volume. 


52 


LECTURES ON INDIA. 


colored water ; they also pelt each other with red and yellow 
powder, and with the mud and filth of the streets. Should a 
Hindu be asked why he conducts in this manner at the time of 
the Huli, he would say, “ It is our custom, and it can be proved 
from the Shasters that it has been the custom of our forefathers 
for millions of generations.” To the mind of a Hindu, whatever 
is customary is proper ; for he believes that the customs of his 
forefathers, civil, social, and religious, were instituted by the gods, 
and are therefore incapable of improvement. The effect of this 
belief is to keep every thing stationary. There is no progress in 
knowledge—no change for the better in any department in life. 
The fashion of dress, the form of agricultural and mechanical in¬ 
struments, the manner of erecting habitations, and the performance 
of various kinds of labor, are the same as they were thousands ol 
years ago. This fact may be illustrated by an anecdote. An 
English gentleman devised various plans of introducing improve¬ 
ments ; among others, he wished to substitute wheelbarrows for 
the baskets in which the natives carry burdens on their heads. 
He caused several of these useful articles to be constructed, and 
labored with much assiduity to introduce them among his work¬ 
men. In his presence, they used them with apparent cheerfulness, 
and even admitted that they were far preferable to the baskets. 
The gentleman was delighted with his success. On one occasion, 
however, having been absent a few hours, on returning somewhat 
unexpectedly, he was surprised to find all his laborers carrying 
the wheelbarrows filled with earth on their heads. 

Their unyielding attachment to ancient customs is the natural 
result of their religious belief. Any change, however slight, in 
the mode of labor or business, is a violation of religious duty. 
It is evident, therefore, that the comforts and improvements of 
civilized life can never be introduced among the Hindus until they 
become convinced of the falsity of their Shasters and the foolish¬ 
ness of their traditions. The first step in the process of reform 
and improvement is to renounce that system of religion which for 
thousands of years has held them in the most cruel bondage. 

The subject of engraving, No. 26 is beautifully sculptured on 
•the surface of a large rock in the Ganges, and is also frequently 
represented by the Hindus in their paintings. An enormous ser¬ 
pent, having many heads, is coiled up in such a manner as to form 
a couch, upon which a Hindu divinity is sleeping. Tt illustrates a 
familiar legend in their Shasters. After the destruction of a 



No. 23. Celebrating the Huli Festival . 



Fo. 24. A Brahmin reading the Shasters. 

































































ft ft 

'-- ^ 

ft* ^ 
Si ^ 
§ ^ 

<^> s s. 

c> ^ ^ 
^-S ft* ft, 

«■*- £> c^» 
ft- ^ _ 

<* ft 9 
^ ft 

si <S 

v* « 

« 9 s- 

*2 <\» 

"• 2 

g 

<* ft 

3 a 

*■§ *> 

Ut > 

TO k_j 

s «- 

•x- ~! 

S5 a 
«•* a, 
<a- a 
as & 

~ 5 

5 f 

* * 

2 £ 
ft ft 
<s>. "* 
ft <* 

o* 

E*2 
ft 3 

*3 
^ * 
£ ft 
«\s 

ft 

a r; 

ft ^ 

a s 


Cts 

ft S* 
Qr^ ^ 

t* ft 

o 


$> Co 

R S 

s* s 

ft It 

8 ft 
ft S* 

^ S 

*> 3. 

9 3 

^ ft- 

<S» *" 4 - 

V5 o> 
_ CT> 
ft 3 

c^ *** 
» 8 
ft ft* 

c-*. c^ 
Co 

t*H. 

ft - *$ 

Oi «5 
*5*» ^ 

2 s 

(X. Ofq 

•g 3 

a x 
Gq x 
^ ?? 
c* ® 

^ s 
Ss 

•»• «N» 

§■*& 

0*) J 3 " 



t 




































































































































































































































































































































































































































































































































































































LECTURES ON INDIA. 


57 


former world by a deluge, this divinity, whose name is Vishnu, 
composed himself to sleep on a thousand-headed serpent, which 
floated upon the surface of the waters ; during a nap of some mil¬ 
lions of years, a water-lily grew from his body; from this flower 
issued Brahma, the Creator. Having formed the world anew and 
created many of the gods, he proceeded to create man, when the 
four classes or castes into which the Hindus are divided issued from 
different parts of his body : the Brahmins from his head, the Kshu- 
tryus from his arms, the Voishnus from his breast, while the 
Shudras had their ignoble origin in his feet; agreeably to which 
legend, the Brahmins are supposed to be entitled to a very high 
rank, while the Shudras are hardly regarded as human beings. 
These four classes have, from various causes, been divided into 
more than two hundred distinct castes. If one of high caste vio¬ 
late the rules of his community, he cannot receive an honorable 
dismission, and enter a lower caste, but is forever excluded from 
all respectable society; repentance and reformation have no ten¬ 
dency to restore him. One of low caste, though ever so learned, 
wise, or virtuous, can make no approximation to a higher caste. 
The distance between the Shudra, the lowest caste, and the 
Brahmin, is immeasurably great; the Brahmin cannot even instruct 
the Shudra, but with the greatest precaution, lest he should be 
defiled. But, low as the Shudra is, he has an honorable standing 
in society when compared with the Parriahs, a race who are not 
regarded as having any caste. They, when walking in the street, 
must keep on the side opposite the sun, lest their filthy shadows 
should fall upon the consecrated Brahmin. It is not uncommon 
to see the lower castes prostrating themselves as worshippers at 
the feet of the Brahmin, and greedily drinking the water which he 
has condescended to sanctify by the immersion of his great toe. 

The pernicious influence of caste is strikingly illustrated by an 
incident related to me by Rev. Mr. Day, a missionary at Madras. 
As he was riding through a native village, he saw a woman .ying 
by the side of the street, apparently in the agonies of death; she 
had lain there about twenty-four hours, and, during all this time, 
the villagers had been constantly passing and repassing, without 
manifesting the least interest or sympathy. When Mr. Day asked 
them why they thus neglected this woman, and suffered her to lie 
there and die, they replied, “ Why should we take care of her ? She 
does not belong to our caste.” A little rice-water, it appears, had 
been offered her, but she would not drink it, simply because the per¬ 
son offering it belonged to a lower caste. Had she tasted the rice- 




58 


LECTURES ON INDIA. 


water, or eaten any food cooked by these villagers, or even drank 
pure water from their vessels, she would have lost caste. And 
what then? Her own children would have fled from her as from 
one infected with the plague; her husband would not have per¬ 
mitted her to enter his house ; even the parental roof would not 
have afforded her an asylum for a single moment; had any friends 
or relatives dared to associate with her, they too would have lost 
caste and been involved in the same disgrace. Thus she would 
necessarily become an outcast and a vagabond. 

In most of the large houses in India, there is an apartment which 
serves as a family chapel. Engraving, No. 27 represents such an 
apartment in a very elegantly-finished house in the city of Benares. 
In the farther part of the chapel is the altar or shrine on which the 
idols are placed. Each member of the family is expected to offer 
up his devotions to these idols every morning and evening. 

According to their own standard, the Hindus are preeminently 
a religious people. The number of their gods, as stated in their 
Shasters, is three hundred and thirty millions. These fabled gods 
are not represented as acting in concert; they fight and quarrel with 
each other, and with their wives and children, murder the innocent 
for the sake of plunder, and commit crimes, the bare recital of which 
to a Christian audience would excite the utmost horror and disgust. 

It is generally admitted, that neither nations nor individuals aim 
at greater purity of morals than their religion requires. We may 
expect to find any community below, rather than above this stand¬ 
ard. This is true in regard to the Hindus. Their gods and god¬ 
desses being extremely vicious, the manner in which they are 
worshipped must correspond with their character; it cannot be 
expected that the moral character of the people should be other 
than it is, a compound of every thing that is debasing. Gross 
and polluted as their divinities are, they are yet too refined and 
elevated, in their estimation, to be worshipped without imagery. 
Images are made in forms as various, unnatural, and horrid, as the 
imagination can conceive. When one of them is consecrated by 
the Brahmin, the divinity for whom it is designed is supposed to 
take up his abode in it, and is propitious or unpropitious accord¬ 
ing to the manner in which it is worshipped. 

The goddess Kali, (See Number 29) is represented as a woman 
of a dark blue color, with four arms, in the act of trampling under 
her feet her prostrate and supplicating husband. In one hand 



No. 26. Vishnu , reposing on his Serpent Couch.' 



No. 27. Interior of a House in the City of Benares. 




































































































































































































































































LECTURES ON INDIA. 


61 

she holds the bloody head of a giant, and in another an extermi¬ 
nating sword. Her long, dishevelled hair reaches to her feet; her 
tongue protrudes from her distorted mouth ; and her lips, eyebrows, 
and breast, are stained with the blood of the victims of her fury, 
whom she is supposed to devour by thousands. Her ear orna¬ 
ments are composed of human carcasses. The girdle about her 
waist consists of the bloody hands of giants slain by her in single 
combat, and her necklace is composed of their skulls. This mon¬ 
ster divinity is one of the most popular objects of Hindu worship. 
She calls forth the shouts, the acclamations, and the free-will of¬ 
ferings of myriads of infatuated worshippers. Her temples are 
continually drenched with the blood of victims; even human 
victims are occasionally sacrificed to her. In 1828, the Rajah ot 
the Goands sacrificed twenty men at one time, as the promised 
reward of her supposed assistance in a single enterprise. 

The Hindus, like the inhabitants of more civilized countries, 
have secret societies. The most remarkable of these is the soci¬ 
ety of the Thugs, which boasts of great antiquity. In some re¬ 
spects, it is a religious society; for its members believe that they 
are under the immediate guidance and protection of Kali, and that 
she permits them to obtain their livelihood by murdering travellers 
on the highway and then taking their property. It would be quite 
inconsistent with their religious principles, to rob any person until 
he is first deprived of life by strangulation. They affirm that this 
system was instituted by Kali, and is consequently of divine 
origin ; that, for many thousands of years, she assisted them in 
escaping detection, by devouring the dead bodies of their victims; 
but, on a certain occasion, a Thug, contrary to her command, 
looked back to see how she disposed of the corpses, and saw her 
feasting on them. This circumstance so offended her, that she 
declared she would no longer devour those whom they murdered. 
They believe, however, that she still continues to assist them, and 
that she directs their movements by certain omens. When, there¬ 
fore, they are about to commence their excursions, in order to pro¬ 
pitiate the favor of Kali, they sacrifice a sheep, by cutting off its 
Dead, upon which the priest pours water and repeats the following 
prayer: “ Great Goddess! Universal Mother! If this our medi¬ 
tated expedition is fitting in thy sight, vouchsafe us thine help 
and the signs of thy approbation.” While repeating this invoca- 
tion, they watch the head of the victim ; if they observe tremu¬ 
lous or convulsive motions in the mouth and nostrils, it is to them 
the sign that Kali approves their expedition. When about to 


62 


LECTURES ON INDIA. 


murder a traveller, if they hear or see any thing which, according 
to their superstitious notions, indicates evil, they allow him to 
pass on unmolested j but if the omen is esteemed good, they re¬ 
gard it as a positive command to murder him. In 1826, the East 
India Company adopted measures to suppress this system of whole¬ 
sale murder. Since that time, between two and three thousand 
Thugs have been arrested, tried, and convicted. Two hundred 
and six were convicted at a single session of the court. It ap¬ 
peared, in the course of the evidence, that these prisoners, at dif¬ 
ferent times, had murdered four hundred and forty persons. In 
view of these facts, who is prepared to carry out the doctrine, that 
it matters not what a man believes, if he is only sincere ? 

Engraving, No. 28 is a vieV of one of. the most celebrated temples 
in India. It is devoted to the worship of Kali, and is situated at 
Kali Ghat, three miles from Calcutta. The small building on the 
left, and the other on the right, are temples of Shiva. 

In Calcutta, the missionaries have established several schools, 
which are in a flourishing condition. The one under the super¬ 
intendence of Rev. Dr. Duff is attended by more than a thou¬ 
sand young men, belonging to the most respectable families in 
the city. Kali Prasanna Mukarje, one of the young men edu¬ 
cated at the mission schools, is a “ Kulin Brahmin of the highest 
caste, and, on his mother’s side, is a Holdar Brahmin. The Hol- 
dars are the original proprietors of Kali Ghat, and the hereditary 
officiating priests of the temple, to whom all the offerings at this 
shrine of idolatry belong. Kali Prasanna is heir to his mother’s 
property, being her only son ; he is also heir to his uncle, who is 
a Zemindar, and one of the proprietors of the temple of Kali; and, 
by marriage, he is heir to his father-in-law’s property. He is 
thus the only male representative of three ancient and highly- 
respectable families, and, by inheritance, would have been the prin¬ 
cipal proprietor of Kali Ghat and the high priest of the temple.” 
Besides what he was to inherit, he possessed property to the 
amount of about one hundred thousand dollars. He was fully 
aware that, should he become a Christian, he would, by the laws 
of his country, not only be deprived of his property, but would be 
despised by hia countrymen, forsaken by his relatives, and regarded 
as an outcast. Yet he gave up all, was baptized, and became a 
member of one of the mission churches. At various missionary 
stations which I visited were several other Brahmins, who had 
forfeited their title to large estates by becoming Christians. 



No. 28. A Temple of Kali, near Calcutta . 



No. 29. The Goddess Kali 


























































































































































































































































































































































LECTURES ON INDIA. 


65 


The figure on the left of engraving, No. 31, was found among 
some ruins in Behar. It is an image of Shiva, who, according to 
Hindu mythology, is the husband of Kali. He has eight arms and 
three eyes, one of which is in the centre of his forehead. T he ser¬ 
pent with which he is decorated is rearing its head over h right 
shoulder. With one foot he is crushing an enemy in the ct of 
drawing a sword; with two of his hands he is tossing a human 
victim on the points of a trident; in a third he holds a drum, in a 
fourth an axe, in a fifth a sword, in a sixth a portion of the Yedas, 
and in a seventh a club, on the end of which is a human head. 

The figure on the right was copied from a sculpture on the 
wall of a temple at Gaya. It has four legs, sixteen arms, and 
seven heads. Its girdle and crown are ornamented with heads. 
In each hand it has an animal on a plate, as if dressed for food. 
It is dancing on four men’s bodies, two prostrated and two ready 
to be crushed. Above, beneath, and on each side, were armed 
female furies dancing on human carcasses; but these are not 
copied into the engraving. By the inhabitants of Gaya, this image 
is called Mahamaya , another name for Kali; but it is a male, 
and, perhaps, was originally intended to represent her husband, 
Shiva. 

In the month of April, a festival in honor of Shiva is celebrated 
in almost every town and village. One of these festivals I wit¬ 
nessed in Calcutta. On the first day, at sunset, the worshippers 
assembled at different places, and danced, to the sound of drums 
and other rude and noisy music, before an image of Shiva. Then, 
one after another, they were suspended from a beam, with the 
head downward, over a fire. The next day, about five o’clock 
in the afternoon, each company reassembled and erected a stage 
about ten feet in height, from which they threw themselves upon 
large knives. The knives being placed in a sloping position, 
the greater part of the thousands that fall upon them escape un¬ 
hurt; but occasionally an individual is cruelly mangled. About 
forty persons threw themselves from one stage. None but the 
last appeared to receive much injury. He pretended to be killed, 
and was carried off with great shouting. During the whole of 
the night, Calcutta resounded with the sound of gongs, drums, 
trumpets, and the boisterous shouts of the worshippers. Early 
the next morning, forty or fifty thousand persons were assembled 


66 


LECTURES ON INDIA. 


on the adjoining plain. Processions, accompanied by music, wer€* 
passing and repassing in every direction. In the processions 
many persons were daubed over with the sacred ashes of cows' 
ordure. Hundreds of these were inflicting self-torture. In one 
procession, I saw ten persons, each with more than a hundred 
iron pins inserted in the flesh. In another, each devotee had a 
cluster of artificial serpents fastened with iron pins to his naked 
back. In other processions, many had the left arm perforated, for 
the insertion of rods from five to fifteen feet in length. These 
rods were kept in constant and quick motion through the flesh, to 
increase the pain. Some had their tongues pierced, for the inser¬ 
tion of similar rods, which were occasionally drawn rapidly up 
and down through the tongue. One man, having a rod fifteen 
feet long, and, at the largest end, nearly one inch in diameter, 
commencing with the smaller end, drew the whole rod through 
his tongue. After wiping the blood from it upon his garment, he 
thrust it again into his tongue. Others were drawing living ser¬ 
pents through their tongues and dancing around like maniacs. 
In the streets through which the processions passed were devotees, 
with their sides pierced; a rope passed through each incision, and 
the ends of the two ropes were fastened to four stakes driven into 
t’he earth. In this condition, the infatuated creatures dance back¬ 
ward and forward, drawing the ropes, at each movement, through 
their lacerated flesh. On the afternoon of the next day, swinging 
machines were erected at the places of concourse. They con¬ 
sisted of a perpendicular post, about twenty-five feet high, upon 
the top of which was a transverse beam, balanced on its centre, 
and turning on a pivot. A rope was attached to one end of this 
beam, by which the other cou.i be elevated or depressed at 
pleasure. From this end, many of the worshippers were sus¬ 
pended by iron hooks inserted into the muscular parts of their 
backs. I have in my possession a pair of hooks which have been 
used for that purpose. These hooks I saw thrust into a man’s 
naked back. The rope attached to them was made fast to the 
beam of the machine, by which he was lifted up twenty-five or 
thirty feet from the earth. It was then put in a circular motion 
on its pivot, and the poor sufferer made to swing with great ra¬ 
pidity for some minutes. Thousands and tens of thousands, an¬ 
nually, are thus cruelly tortured on these machines. 



f 













































































































































































































































































































LECTURES ON INDIA. 


69 


No. 32 is a, temple of Shiva, which I saw near Allahabad. It is 
surrounded by a high mound, composed wholly of the fragments 
of eaithen bottles. On one of the last days of February, from 
twenty to forty thousand pilgrims assemble, each being provided 
with two or three earthen bottles, containing water from the 
Ganges, and a few copper coins. Such is the offering they make 
to Shiva ; and, believing him to be greatly pleased with the act, 
they dash and break the bottles against the temple. The next 
day, tHe Brahmins, faithful and true to Shiva, do not forget to 
pick up the money, and, as the trustees of the idol, keep it for 
him. That the temple may not be buried beneath the fragments 
of this novel offering, and that no coin may escape their vigilance, 
they also have the broken bottles removed to a short distance, 
where they had accumulated to the extent here represented. It 
cannot be difficult to understand why this peculiar mode of wor¬ 
ship was invented by the Brahmins. It may also serve as an il¬ 
lustration of the manner in which they take advantage of the 
credulity of the people and secure a large amount of property. 

The two figures in engraving 33 are portraits of individuals 
whom I had the opportunity of frequently seeing. The one on 
the left is the portrait of a religious mendicant. The number of 
mendicants in India amounts to many hundreds of thousands. 
As a religious duty, they forsake their families and friends, re¬ 
nounce every useful occupation, and wander from place to place, 
begging their food. They are literally clothed with filth and 
rags; the latter, in many instances, being less in quantity than 
the former. Some of them are decorated with large quantities of 
false hair, strings of human bones, and artificial snakes. Others 
carry a human skull containing a most filthy mixture. If no 
money or food be given them by those persons of whom they so¬ 
licit alms, they profess to eat the filth out of the skull, as an act 
of revenge. One sect of them, professing to be extremely anxious 
to avoid destroying animal life, carry a broom, composed of soft 
cotton threads, gently to sweep the insects from their path. They 
also erect hospitals for the reception of aged, sick, and lame ani¬ 
mals. There is an institution of this kind in the vicinity of 
Bombay, which, in 1840, contained from fifty to one hundred 
horses, one hundred and seventy-five oxen and cows, and two 
hundred dogs, beside cats, monkeys, and reptiles, it has been said 


TO 


LECTLRES ON INDIA. 


that paganism never erected a hospital; bat this is not quite 
true. I believe, however, that these are the only hospitals that 
have been erected by the worshippers of idols. 

There is another sect of mendicants, who are worshippers of 
Krishna. « Though men, they put on the dress and ornaments, 
and assume the manners, of milkmaids. This is supposed to be 
very pleasing to the object of their worship; for, when he was on 
earth, he is said to have been very partial to the milkmaids, and 
to have married no fewer than sixteen thousand of them. 

The other figure on the same engraving is a portrait of Puri- 
Suttema, an individual with whom I was well acquainted. For 
seven years he had been a religious mendicant. At length he 
read a Christian tract entitled “ A Precept to the Inhabitants of 
this Part of the World, by the Missionaries.” “ By studying it,” 
said he, “ I found there was a great difference between the notions 
I had imbibed and the virtuous precepts contained in that book ; 
I plainly saw that my former way was all deception, and that this 
book pointed out a better.” He embraced that better way, and is 
now a preacher of the gospel. 

Many religious mendicants subject themselves to various modes 
of self-torture. Engravings, Nos. 1,2 and 3 are portraits of individuals, 
selected as specimens of this class of persons. 

The devotee represented by engraving, No. 2 I saw at a festival 
on the banks of the Ganges. He had kept his left arm thus ele¬ 
vated until it had become stiff and permanently fixed, the muscles 
and sinews had lost all power of producing motion, and the flesh 
had become withered. The finger-nails, as you perceive, had 
grown to the enormous length of six or eight inches. During 
my residence in Hindustan, I saw as many as nine persons with 
their arms elevated in the position here delineated. 

The devotee represented by engraving, No. 8 has both arms ele¬ 
vated. This man I saw frequently in the city of Benares. In 
answer to my inquiries relative to his history, I was told that, in 
the earlier part of his life, he served as a soldier ; but, having lost 
his right leg, he became unfit for the duties of the army. In 
order to secure a livelihood, as well as a large stock of religious 
merit, he turned devotee. Having substituted a wooden leg in the 
place of the one lost, he took a small idol in each hand, and ele¬ 
vated them above his head until his arms became perfectly stiff 
and immovable. 


Shiva. 


Mahamaya 


No. 31. 


j 










































































































































































































* 














«. 












































LECTURES ON INDIA. 


73 ' 


It may, perhaps, seem impossible, that a man should be able, 
by his own voluntary act, to keep his arms in this unnatural po¬ 
sition. One would suppose that in sleep, at least, the limbs would 
resume their proper posture. In the first part of the process, it 
becomes necessary to fasten the arms to poles lashed to the body; 
but it requires no great length of time so to paralyze the muscles 
and sinews that they are no longer under the control of the mind. 

The devotee representedbyengravingNo.il also frequently saw 
at Benares. Under a wretched shed on the bank of the Ganges, 
he had been standing, day and night, for eight years. He had 
nothing to lean against but a piece of bamboo suspended by cords 
from the roof of his shed. His dress was a ragged woollen blanket 
saturated with filth. His face was smeared with the sacred ashes, 
his body greatly emaciated, while his feet and legs were so drop¬ 
sical and swollen as to require bandages to prevent their bursting. 
Sometimes he slept as he stood, but generally he was awake and 
busily employed in his devotions. In his right hand he held a 
string of wooden beads contained in a red bag. Hour after hour 
he repeated the names of the gods, and at each repetition passed a 
bead between his thumb and finger. Occasionally he laid aside 
his beads, and with his finger wrote, on a board covered with 
ashes, the names of the idol gods upon whom he depended for 
happiness in a future life, as the reward of his self-inflicted mis¬ 
eries. In this manner he had spent the last eight years of his 
life. I asked him how long he intended to stand there. His re¬ 
ply was, “ Until Gunga calls for me,” — meaning until death, 
when his body would be thrown into the River Gunga or Ganges. 

On one occasion, I saw a devotee performing a pilgrimage to 
the Ganges in a manner somewhat peculiar. He prostrated 
himself at full length upon the ground, and, stretching forward 
his hands, laid down a small stone; he then struck his head three 
times against the earth, arose, walked to the stone, and, picking 
it up, again prostrated himself, as before; and thus continued tc 
measure the road with his body. I was told by a missionary at 
Benares, that he had recently seen a devotee prostrating himself 
every six feet of the way towards the temple of Juggernaut, from 
which he was then four hundred miles distant, and that he was 
accompanied on his pilgrimage by a poor cripple, who, unable to 
walk, was crawling along on his hands and knees. Another dev¬ 
otee has been rolling upon the earth for the last nine years. He 
has undertaken to roll from Benares to Cape Comorin, a distance 
of one thousand five hundred miles, and more than half of the 
journey he has accomplished. 


74 


LECTURES ON INDIA. 


It is universally believed by the Hindus, that, if a man perform 
a pilgrimage, or swing upon hooks, or torture himself in any other 
manner, he will be rewarded for it, either in this life or in a future 
state of existence. No matter what the motive of the devotee 
may be; if he perform the service, he must receive the reward. 
As an illustration of this delusive theory, permit me to relate an 
anecdote from their sacred books. 

Narayan is the name of a Hindu god. A certain man, notori¬ 
ously wicked, having a son of that name, was laid upon a sick¬ 
bed. In the hour of death, being parched with a fever, he called 
upon his son to give him water. The son being disobedient, the 
father called again in anger, and expired. The messengers of 
Yumu, the god of the infernal regions, immediately seized him, and 
would have dragged him to the place of torment, but they were 
prevented by the servants of Narayan, who took him by force and 
carried him to heaven. The messengers of Yumu, in great rage, 
hastened to their master and told him what had transpired. Yumu 
ordered his recorder to examine his books. He did so, and found 
that the man in question was a great sinner. Yumu then repaired 
’n person to Narayan and demanded an explanation. Narayan 
made this reply: “ However sinful the man has been, in his last 
moments, and with his last breath, he repeated my name ; and 
you, Yumu, ought to know that, if any man, either by design or 
accident, either in anger or derision, repeats my name with his 
last breath, he must go to heaven.” The doctrine of this fable is 
literally and universally believed by the people. Hence, when a 
person is in the agonies of death, his friends exhort him to repeat 
the names of the gods; and, if he is so fortunate as to die with 
one of these names upon his lips, they consider it a sure passport 
to heaven. Many spend a large portion of their time in repeating 
the names of gods. Parrots are taught to do the same; and such 
a spokesman commands a great price, especially among business 
men, who imagine that, by owning such a parrot, their spiritual 
treasures are accumulating while they attend to their usual occu¬ 
pations. 

The opposite engraving, No. 34, is a view in Benares, the holy 
city of the Hindus. It is situated upon the River Ganges, about 
eight hundred miles from its mouth, and, with a population of two 
hundred thousand, is estimated to contain one thousand temples. 
Benares is not only celebrated for the number of its temples, and 
the benefits they are supposed to confer, but for the learning and 
sanctity of its Brahmins, for its schools of science and the arts 




No. 34. A View in the City of Benares , 

































































































































































































































































El I I I’ 


























































.< 



















LECTURES ON INDIA. 


77 


and, more especially, for its great antiquity. It is fable# to have 
been built by Shiva, of pure gold, but has long since degenerated 
into stone, brick, and clay, in consequence of the sins of the 
people. It is visited by more pilgrims than any other place in 
India. When travelling from Benares to Allahabad, a distance of 
only eighty miles, I estimated the number I saw by the way at 
twelve thousand, or one hundred and fifty to every mile. 

The large building on the right, a part of which is to be seen, 
is a Mohammedan mosque. It stands upon the place once occupied 
by a very large and splendid Hindu temple, which contained an 
image of Shiva, said to have fallen on this spot from heaven. 
Soon after the commencement of the eighteenth century, Aurung- 
zebe, a celebrated Mohammedan conqueror, demolished the temple 
and built this mosque. The Hindus say that the indignant idol, 
to escape the impious hands of the Mohammedans, while tearing 
down the temple, threw itself into a neighboring well. This cir¬ 
cumstance rendered the water very holy and purifying. The 
well is in a spacious and beautiful pavilion, as represented near 
the centre of the engraving. It is built of stone, and consists of a 
roof supported by four rows of columns. On the left of the pa¬ 
vilion are three temples of a pyramidical form. The one in the cen¬ 
tre is esteemed the most holy temple in Benares, because it contains 
the celebrated idol which concealed itself in the well. The Brah¬ 
mins who officiate at this temple are also esteemed very holy. I 
will relate a few incidents illustrative of their character. They 
discovered that an aged pilgrim, who came there to worship, had a 
large sum of money about him. They told him that, i£he would 
give them his money, and then, in the presence of the idol, cut his 
throat, the idol would immediately restore him to the vigor and 
freshness of youth. The deluded man believed them. He gave 
up all his money, entered the temple, called on the name of Shiva, 
and then cut his throat from ear to ear. Rev. Mr. Smith, who de¬ 
scribed to me this horrid transaction, saw him welteimg in his 
blood. Mr. Smith also stated that, soon after he commenced his mis¬ 
sionary labors in Benares, the Brahmins murdered a celebrated dan¬ 
cing girl in this temple, for the sake of the jewels which decorated 
her person. To prevent discovery, they cut off her head and threw 
it into the Ganges. They then cut her body into small pieces 
and strewed them about the streets, to be eaten by the dogs and 
vultures. 

There are more than eight thousand religious mendicants in 
this city who li 7 e on charity. Those who belong to the sect called 


78 


LECTURES ON INDIA. 


Purumtmnse have professedly attained to a state of perfection, and 
aie worshipped as gods. They are readily distinguished by their 
long hair and beards, which are never trimmed or cleansed, and 
also by their dress, which is neither more comely nor substantial 
than that which was in fashion before garments were made by 
sewing together fig-leaves. These reputed gods sometimes come 
in contact with men who have not attained to their state of per¬ 
fection. Some years since, Mr. Bird, an English magist: ate ol 
Benares, seeing a Purumhunse in his yard, ordered him to be gone, 
and threatened to horsewhip him. if he ever saw him there again. 
A few days afterwards he came again, and found that Mr. Bird 
was faithful to his promise. The natives, who came running from 
every direction, were greatly enraged that an unholy foreigner 
should chastise one of their gods. Whatever power the whip may 
have had in exciting the wrath of this human god, still he did not 
dare to manifest it ; for, had he uttered a single angry word, he 
would have lost all claim to perfection and divinity. He therefore 
said, with much apparent coolness and unconcern, “ It is all right, 
it is perfectly right; for I recollect that, in a former birth, this 
magistrate was my donkey. I used to ride him beyond his 
strength, whip and abuse him, and now I am justly suffering for 
the sins thus committed.” 

Engraving, No. 36 illustrates a custom which prevails in the 
northern part of Bengal. I allude to a species of infanticide. 
When an infant declines in health, the mother imagines that it is 
under the influence of an evil spirit, to appease whose wrath, she 
places her child in a basket and suspends it from the branch of a 
tree in which evil spirits are supposed to reside. The infant is 
generally visited and fed by its mother for three days. If it be 
not devoured by ants nor birds of prey, nor die through exposure to 
the cold and the rain, it is afterwards taken home. In the vicinity 
of Malda, an infant thus exposed fell from its basket and wa? im¬ 
mediately seized by a prowling jackal. Fortunately, the Rev. 
Mr. Thomas happened to pass that way just in time to prevent 
the child from being devoured. He had the satisfaction of pre¬ 
senting it alive to its mother. On another occasion, as he was 
passing under the same tree, he found a basket suspended from 
its branches containing the skeleton of an infant, the flesh having 
been devoured by the white ants. 

Among the Jerejas, a fierce and warlike tribe, who live in the 
north-west part of Hindustan, great numbers of female infants are 


Presenting Offerings to a Mendicant Priest. 








































































































































































































































































































































































































































































































































LECTURES ON INDIA. 


81 


put to death immediately after birth. In one village, in which 
were twenty-two boys, not one girl was to be found. The vil¬ 
lagers confessed that they had all been murdered. In another 
village were found fifty-eight boys and only four girls ; in another, 
forty-four boys and four girls ; and, in many other villages, the 
number of boys exceeded that of the girls in nearly the same pro¬ 
portion. 

The Jerejas have a tradition, that a curse was once pronounced 
by a holy Brahmin upon all of their tribe who should suffer their 
female children to live. To escape the effects of this curse, and 
to avoid the trouble and expense of bringing up their daughters, 
whom they regard as worthless, they are induced to imbrue them 
hands in their innocent blood. Mothers are the executioners of 
their own children. They either strangle them or poison them 
with opium. That they should be the agents in sustaining so 
horrid a custom is the more extraordinary when the fact is known 
that they were born and brought up among other tribes, where 
female infants are reared with comparative kindness. But such is 
the debasing influence of heathenism, that natural affection is ex¬ 
tinguished, and all the kind sympathies of the maternal heart give 
place to the most savage ferocity. The infant, after it is destroyed, 
is placed naked in a small basket, and carried out and interred by 
one of the female attendants. 

The subject of engraving, number 37 is the interior of the 
mission chapel in the city of Cuttack, in the province of Orissa. 
It is an interesting fact, that this chapel stands upon the very spot 
where once stood a temple devoted to Shiva. 

About one hundred miles south-west of Cuttack is the country 
of the Kunds. They worship a goddess called Bhuenee. To se¬ 
cure her blessing upon the soil they cultivate, they deem it im¬ 
portant at certain times to offer human sacrifices upon her altars. 
The victims, who must be in the freshness and bloom of youth, 
are procured by stealing children from distant villages and rearing 
them until they become large enough to be acceptable to the 
goddess. At the time of sacrifice, the victim is tied to a post; 
the sacrificer, with an axe in his hand, slowly advances towards 
him, chanting to the goddess and her train the following hymn, 
which has been translated for me by Rev. Charles Lacy, one of 
the missionaries at Cuttack: — 

6 


82 


LECTURES ON INDIA. 


« Hail, mother, hail! Hail, goddess Bhuenee! 

Lo! we present a sacrifice to thee. 

Partake thereof, and let it pleasure give, 

And, in return, let us thy grace receive. 

With various music on this festive day, 

Lo! thee we honor, and thy rites obey. 

Hail, all ye gods who in the mountain dwell, 

In the wild jungle, or the lonely dell! 

Come all together, come with one accord, 

And eat the sacrifice we have prepared. 

In all the fields and all the plots we sow, 

O let a rich and plenteous harvest grow ! 

Ho, all ye gods and goddesses! give ear, 

And be propitious to our earnest prayer. 

Behold a youth for sacrifice decreed, 

Blooming with tender flesh and flushed with blood! 

No sire, no matron, rears him as a son; 

His flesh, and blood, his life, and all, are, thine. 

Without the pale of sacred wedlock born, 

We caught and reared him for thy rite alone. 

Now, too, with rites from all pollution free, 

We offer him, O Bhuenee ! to thee.” 

As soon as this hymn is finished, with one blow of the axe the 
chest of the devoted youth is laid open. The sacrificer instantly 
thrusts in his hand and tears out the heart. Then, while the 
victim is writhing in the agonies of death, the multitude rush 
upon him, each one tearing out a part of his vitals or cutting off 
a piece of flesh from the bones ; for, according to their superstitions, 
the pieces have no virtue unless they are secured before life is ex¬ 
tinct. Immediately they hasten with their bloody treasure and 
bury it in their fields, expecting in this way to render them 
fruitful. 

Please notice those boys sitting on the floor, according to native 
custom. There are ten of them, and they are Kunds. They had 
once been stolen from their parents, and were kept for the pur¬ 
pose of being sacrificed ; and, had they not been rescued by the 
agents of the East India Company, they would have been de¬ 
stroyed in the manner just described. But now they attend the 
mission school during the week, and on the Sabbath they meet 
in this chapel to worship that God whose kind providence saved 
them from an early and cruel death. 

Turn now to the young woman seated at the extreme left of 
the audience. She, also, when a child, was stolen from her 



















































































































































































































































































LECTURES ON INDIA. 


85 


parents and reserved for the slaughter. She was kept until sho 
had attained her sixteenth year, and was rescued only four days 
before she was to have been offered in sacrifice. I heard the ac¬ 
count of her sufferings from her own lips, and saw the scars made 
by the fetters with which she had been confined. But now she 
is a member of the mission church, and is exerting a happy influ¬ 
ence in teaching others the way of life. 

In the course of a few months, the agents of the East India 
Company rescued one hundred and eight children, whom the 
Kunds were preparing for sacrifice. It may with propriety 
be said, they were fattening them like beasts for the slaughter; 
for they believe that the goddess will not be pleased with the 
sacrifice of young men and women, unless they are healthy and 
blooming. How different this from the blessed training of our 
children in the Sabbath school, that they may present their bodies 
a living sacrifice to God ! What a contrast between Paganism and 
Christianity! Here a Christian chapel has literally been built 
upon the ruins of a heathen temple. It has also been rebuilt and 
enlarged, to accommodate the increasing number of worshippers, 
more than one hundred of whom are communicants. What 
has produced this change ? Why are not the cruel rites of Shiva 
still performed upon this spot ? The humble and unobtrusive 
missionary has proclaimed the simple doctrines of the cross, and 
the Divine Spirit has blessed his labors. 







































































•• . 




- : • • 

’ 

































' 

* 






. 












































































LECTURES ON INDIA 


LECTURE II. 

The attention of the traveller, in the south-western part of 
Asia, is frequently arrested by splendid edifices, and occasionally 
by large cities, long since deserted by their inhabitants. They 
were built by the Mohammedans, who, about the year one thou¬ 
sand, invaded India, and, by a long series of the most ferocious 
and cruel wars, established the great Mogul empire. This vast 
empire, and other extensive countries in Asia, have, within the 
last hundred years, been annexed to the British dominions. 

Delhi, the residence of the Mogul emperors, is supposed to have 
been founded about three hundred years before the Christian era. 
In the course of a few centuries, it became the largest and most 
magnificent city in India. In 1398, Tamerlane, having 
slaughtered great numbers of the unoffending Hindus in battle, 
and murdered one hundred thousand who had surrendered as 
prisoners of war, besieged Delhi. The city surrendered, was 
pillaged and almost destroyed. Delhi, however, not only recov¬ 
ered from this calamity, but attained to still greater splendor and 
magnificence than at any former period. In 1739, in the height 
of its prosperity, and when its population was estimated at two 
millions, it was taken by Nadir Shah. He extorted one hundred 
and thirty millions of dollars, as a ransom for the city, collected, 
in jewels and other valuable property, to the amount of two 
hundred and seventy-five millions, and massacred one hundred 
and twenty thousand of the inhabitants. Since that time, Delhi 
has been pillaged and laid waste by other rapacious conquerors, 
until it has become almost depopulated. The part now inhabited 
is only seven miles in circuit, while the ruins cover a space much 
larger than the city of London 



90 


LECTURES ON INDIA. 


For the purpose of procuring the praise of men and the favoi 
of the gods, Rajahs, and other opulent natives, have, in many of 
the large towns, built choultries, or inns, for the gratuitous accom¬ 
modation of travellers. The choultry of Rajah Trimal Naig, at 
Madura, (see engraving, number 40) consists of one vast hall, 
three hundred and twelve feet long and one hundred and twenty- 
five wide. The ceiling is supported by six rows of columns 
twenty-five feet high. The entire edifice is composed of a 
hard, gray granite, and every part of its surface is elaborately 
carved into representations of cows, monkeys, tigers, lions, ele¬ 
phants, men, women, giants, gods, and monsters. 

Choultries generally have but one apartment, and are entirely 
destitute of furniture of every kind. The ground, beaten hard, 
and covered with lime cement, serves as a floor, which, at night, 
is strewed with travellers of all classes and of both sexes, wrapped 
separately in their various-colored cotton cloths, and lying side 
by side like so many bales of merchandise in a warehouse. As 
choultries are much of the time unoccupied, they become the 
favorite resort of bats, monkeys, rats, and serpents. Of these 
troublesome creatures, the rats are the most annoying, for, while 
the travellers are asleep, they eat the skin from the soles of their 
feet, so as often to make it difficult for them to walk for some 
days afterwards. “I was awoke, and astonished, one night,” 
says a missionary, “ by something tugging at my ear. It was a 
rat. The moment I stirred, my visitant made good his retreat; 
had my sleep been more sound, I should probably have suffered 
severely.” At another time, as he was sleeping in a choultry, he was 
awoke by the cry of “ Pambu ! pambu ! ”—“A serpent! a serpent! ” 
His bearers were' on the alert; — the serpent had passed between 
them and himself without biting any one. Having ascertained 
that it was not the cobra, which their superstitious reverence 
will not allow them to destroy, they killed it, and found it was a 
species of viper whose bite is fatal. The cobra, and various 
other reptiles, receive religious homage. Inanimate objects are 
also deified. Of this numerous class of divinities is the Ganges. 
The Shasters, which are regarded with as much reverence by the 
Hindu as the Bible is by the Christian, contain these passages: — 

“If a person has been guilty of killing cows* or Brahmins, 
only le* him touch the water of the Ganges, desiring the remis- 

* See page 247. 



No. 39. Jiains in Delhi. 



No. 40. Interior of the Great Choultry at Madura. 





































































































































































































































LECTURES ON INDIA. 


93 

sion of these sms, and they will immediately be forgiven. 
And “ bathing in the Ganges, accompanied by prayer, will re¬ 
move all sin. Millions of the Hindus, at a great expense of 
time, health, and morals, perform pilgrimages to the Ganges. 
Multitudes travel from five hundred to a thousand miles, and are 
absent from their home and business five or six months at a 
time. The Rev. Mr. Thompson, a Baptist missionary, informed 
me that, on one occasion, he saw more than three hundred thou¬ 
sand pilgrims assembled at Hurdwar, to bathe at the place where 
Brahma, the creator of the world, is said to have performed his 
ablutions. At two o’clock in the morning, when it was announced 
by the Brahmins that the propitious time for the ceremony had 
arrived, the immense multitude rushed down a flight of steps into 
the Ganges. Those who first entered the water and bathed, 
attempted to return, but the passage continued to be wedged up 
with the dense mass of those who were still descending. There 
were, indeed, other passages by which they might have returned, 
but that would not do; it was not the custom. To return by 
another way would diminish the merit of the bathing. They 
endeavored, therefore, to force their way upward. Consequently 
a scene of great violence took place, which resulted in the death 
of six hundred persons. 

Engraving, No. 41 is a view of the junction of the Ganges and 
Jumna. It is believed that every person, of either sex, who, 
immediately after being shaved, bathes at the point of land where 
those two rivers unite, will be permitted to dwell in heaven as 
many years as the number of hairs removed by the razor. To 
obtain immediate admission there, many thousands of the pil¬ 
grims have drowned themselves here. 

The strip of land extending from the point at the junction of 
the rivers to the Fort of Allahabad, on the light of the engraving, 
is a desolate waste; but during an annual festival, which I 
witnessed here, it was crowded with tents, and huts, and more 
than one hundred thousand pilgrims. On entering this vast en¬ 
campment, I saw several missionaries, who, in a small shed by 
the wayside, were preaching the gospel and distributing tracts. 
A little beyond was the bazaar, or market, where food and various 
kinds of merchandise were exposed for sale. In a conspicuous 
place, near the bazaar, was a man seated upon a mat, and sur¬ 
rounded by roots, herbs, lizard-skins, and dried snakes ; profess¬ 
ing the ability, Into the empirics of more enlightened lands, to 


94 


LECTURES ON INDIA. 


cure incurable diseases, and set death at defiance. In another 
part of the encampment were about three hundred religious men¬ 
dicants. 

In the engraving, a barrier or fence is to be seen extending 
from the Ganges to the Jumna. Soldiers were stationed there, to 
prevent the pilgrims from passing it, until they had purchased of 
the East India Company tickets granting permission to bathe. 
Near the barrier, I saw three devotees, who had held the left arm 
elevated above the head until it had become immovable, and the 
finger nails had grown to the length of six or eight inches. A 
portrait of one of them is to be seen on page 11, of the first 
lecture. As I approached the point, I saw two or three hundred 
barbers employed in shaving the heads and bodies, of the pilgrims 
preparatory to bathing. I also witnessed a very shrewd method 
of getting rid of sin. The person who wished to become per¬ 
fect took in his right hand some money and a few blades of 
a particular grass, esteemed sacred. Then, with the same hand, 
he grasped the tail of a cow, while a Brahmin poured on it some 
water from the Ganges and repeated an incantation. The money 
as a matter of course, was given to the Brahmin, the sins were 
reputed to pass along the tail of the animal, the grass and the 
deception remained to the pilgrim. Cows were stationed at six 
or eight places for the convenience of performing this ceremony. 

I next visited the point, and found the water, for a consider¬ 
able distance, crowded with the pilgrims. To bathe at this par¬ 
ticular spot was the great object of the pilgrimage. 

No. 42 is a sick man, brought to the Ganges to die. His friends 
have carried him into the sacred stream, and are performing the 
last fatal rite. It consists in pouring a large quantity of water 
down his throat; filling his mouth and nostrils with mud ; 
repeating the names of the gods, and shouting, “ O mother Gan¬ 
ges, receive his soul!” Thus the sick, instead of receiving 
medical treatment, kind nursing, and appropriate nourishment, 
are, in many cases, hurried away to the Ganges, to be purified 
from their sins, by dying on its banks or in its waters. In Cal¬ 
cutta alone, nineteen hundred sick persons have, in the course of 
one month, been brought to the Ganges to die. Some are suffo¬ 
cated by filling the mouth and nostrils with mud; others are left 
where the rising tide will sweep them away. 

It is a remarkable fact, that when the sick are brought to the 
river-side to die, they cannot legally be restored to health. They 
are regarded by the Hindu law as already dead. Their prop- 



No. 41. Union of the Ganges and Jumna. 



+ 


No. 42. The Sick brought to the Ganges 


















































































































































LECTURES ON INDIA. 


97 


erty passes to their heirs, and in the event of recovery, which 
sometimes happens, they become outcasts. Their nearest rela¬ 
tives will neither eat with them nor show them the smallest 
favor. They are held in utter abhorrence, and are allowed to 
associate only with persons in similar circumstances. I have 
seen a large village, inhabited entirely by these wretched beings. 

Great numbers of the dead are thrown into the Ganges, that 
their souls may be purified. It has been officially stated that, in 
the course of one month, more than a thousand human bodies 
have been seen floating on the surface of the Ganges, in the im¬ 
mediate vicinity of Calcutta. At that place, and as far as its 
waters are agitated by the tide, it contains so much earthy matter 
and other impurities, that no object can be seen at the distance of 
two inches below its surface. Yet the inhabitants of the city use 
the water of this river for drinking and culinary purposes, and 
the numerous merchant vessels trading there are supplied with it 
for the homeward voyage. 

Pilgrims carry water from the Ganges into every part of India, 
to be used for religious and medicinal purposes. It is put up in 
glass bottles. These are packed in baskets, and suspended from 
the ends of a bamboo which rests upon the pilgrim’s shoulder. 1 
have frequently seen the roads thronged with pilgrims thus ac¬ 
coutred. They resembled an immense army on the march. 
You will see one of them by turning to the next page of engravings. 
He has stopped by the wayside, near Balasore, to worship cer¬ 
tain stones, an accurate representation of which you see in the 
engraving. There are his baskets filled with bottles of Ganges 
water. Having made his salam, he mutters a few words 
in a careless manner, and then takes a bottle of water from one 
of his baskets, and pours a small quantity of it upon the stones. 
To appease the wrath, or to procure the favor of divinities like 
these, splendid festivals are instituted. About ten o’clock at 
night, the worshippers assemble. By the glare of flaming torches, 
and amid the shouts and loud peals of barbarous music, great 
numbers of swine, sheep, goats, and buffaloes, are sacrificed. 
Many of the worshippers throw themselves upon the ground, and 
wallow in the pools of warm blood flowing from the slaughtered 
animals. Then, leaping upon their feet, reeking with gore and 
filth, they jump and frolic, and twist themselves into the most 
wanton attitudes, and vociferate the most indecent songs, for the 
gratification of the image, or the rough stone before which these 
acts of worship are performed. 


98 


LECTURES ON INDIA. 


Number 44 is a. scene in the house of a wealthy native, at the 
celebration of a festival in honor of Ganesa, the god of wisdom. 
Ganesa is represented as a yery corpulent man, of a red color, 
with four arms, and the head of a white elephant. In front of 
him is a rat, upon the back of which he is said to perform his 
journeys. The men on the right are musicians. For the grati¬ 
fication of the idol, and the multitude of assembled worshippers, 
a dancing girl is performing.. She is clad in garments of the 
finest texture, and of the most brilliant colors, and is decorated 
with a profusion of costly ornaments. Her movements are slow 
and monotonous, and occasionally very indecent, and her songs 
are plentifully spiced with amorous allusions. After singing and 
dancing for some hours, her place is supplied, either by others of 
the same class, or by playactors, jugglers, or mountebanks ; and 
the performance is thus continued from ten o’clock till sunrise. 
Many of the dancing girls belong to the temples, and are called 
the wives of the gods. At an early age they are united in wed¬ 
lock to the images worshipped in the temples. This strange 
matrimonial connection is formed in compliance with the wishes 
of the parents, who believe it to be a highly meritorious act 
to present a beautiful daughter, in marriage, to a senseless 
idol, and thus doom her to a life of vice and infamy. Dancing is 
deemed so disreputable by the Hindus that none engage in it 
but the most dissolute and abandoned. Here, as in other coun¬ 
tries, there appears to be an intimate connection between dancing 
and licentiousness. 

The following is one of the songs, which, at religious festivals, 
are sung for the amusement of the idols and their worshippers. 
The boy mentioned in the first line is Krishna, the favorite 
divinity, who married sixteen thousand wives. He is believed to 
have been born of human parents, at Brindabun, on the Ganges, 
where he spent his youthful days in playing on the flute, and 
frolicking with the milkmaids. 

“ The pipe is heard of Nundh’s sweet boy — 

The milkmaids’ hearts beat high with joy; 

To the cool woods in crowds they speed ; 

No danger fear, nor toil, they heed ; 

And, if by chance the youth they spy, 

Away go prudence, modesty. 

They gaze, by his bright beauties burned, 

And soon their pails are overturned! ” 

They then go to Jasooda, (Krishna’s mother,) and make the 
following complaint: — 

























































































LECTURES ON INDIA. 


101 


“ Jasooda! listen to our prayer; 

Thy son’s audacious frolics hear! 

To Brindabun we bent our way; 

He seized our arms and bade us stay. 

Lady ! our cheeks with shame were red ; 

Like modest girls, away we fled. 

In vain we’ve milked, in vain we’ve churned, 

For he our pails has overturned! ” 

Jasooda replies, — 

“ Go, bold and forward milkmaids, go! 

No one your wily ways can know; 

Often in laughing groups you’re seen 
Bending your steps to coverts green; 

There in the cool retreats you rove, 

And pass the hours in mirth and love; 

Then tell me, from your pranks returned, 

Forsooth, your pails are overturned! ” 

Extract from one of the Plays performed at Religious 

Festivals. 

KRISHNA. 

Again, my fair one! — hast thou purchased me ? 

MILKMAID. 

Think’st thou uncalled I boldly come ? Ah, see! — 

The gathering clouds, dear youth, invite to love. 

KRISHNA. 

How could a frame so soft such dangers brave ? 

While e’en thy pretty self was lost in night • 

How see thy way ? 

MILKMAID. 

The lightning gleamed so bright 

KRISHNA. 

O’er broken roads, through mire and tangling thorn - - 
Thy tender limbs must ache, thy feet be torn. 

MILKMAID. 

Steps light and firm will weariest way o’ercome. 

KRISHNA. 

Yet dark’s the night, and thou wert all alone. 

MILKMAID. 

No, my soul’s lord! for Love was with me still, 

Pointed my path and warded every ill. 


102 


LECTURES ON INDIA. 


No. 45 is the great temple of Juggernaut. The principal edifice 
rises to the elevation of two hundred feet. In the two adjacent 
buildings, morning and evening, the dancing girls display their 
professional skill, for the amusement of the idols enthroned in 
the large edifice. There, also, three times a day, large quantities 
of the choicest food are presented to these wooden images. The 
people are taught that the appetite of these gods is perfectly satis¬ 
fied by smelling and seeing the food at a distance. This is a 
remarkably fortunate circumstance, since the Brahmins always 
take what the idols leave. 

The wall which surrounds the temple is about twenty feet 
high, and forms an enclosure six hundred and fifty feet square. 
On each side of the square is a gateway. The gateway in the 
engraving is through the base of a highly-ornamented tower. 
The small buildings, in front of the wall, are the shops of mer¬ 
chants, where clothing and ornaments are exposed for sale. The 
column on the right is a very beautiful specimen of architecture. 
The shaft, which is thirty feet high, is composed of a single 
stone. The figure on the top is an image of Huneman, a deified 
monkey. 

The only foreigner who ever saw the inside of this temple 
was an English officer, who, about thirty years since, succeeded 
in gaining admission, by painting and dressing himself like a 
native. When the Brahmins discovered that their holy place had 
been thus defiled, they became so enraged that all the English 
residing at the station were obliged to flee for their lives. Sus¬ 
pecting their pursuers to be more desirous of gratifying their 
avarice than their revenge, they strewed silver money by the way, 
and, while the natives- stopped to pick it up, they gained time, 
and succeeded in reaching a place of safety. 

Twelve festivals are annually celebrated here in honor-of 
Juggernaut. The most important of these are the bathing and 
the car festivals. These I witnessed, and there were present 
more than one hundred and fifty thousand pilgrims. Nearly 
half were females. There is not only great suffering among the 
multitude of pilgrims who, from distant places, attend these 
festivals, but many of them die in consequence of excessive 
fatigue, exposure to the annual rains, and the want of suitable 
and sufficient food. The plains, in many places, are literally * 
whitened with the bones of the pilgrims, while dogs and vultures 
are continually devouring the bodies of the dead. Rev. Mr. Lacy 
informed me that, in 1825, he counted ninety dead bodies in one 



No. 45. The Temple of Juggernaut . 



No. 46. Portrait of Juggernaut 























































































































































































































































































































LECTURES ON INDIA. 


105 


place, and that his colleague, at the same time, counted one hun¬ 
dred and forty more in another place. Great numbers perish on 
their way home. The pilgrim, on leaving Puri, has a long 
journey before him, and his means of support are often al¬ 
most, if not entirely, exhausted. The rainy season has now com¬ 
menced, and at every step his naked feet sink deep in the mud. 
At length, exhausted by hunger and fatigue, he sits down by the 
side of the road, unable to proceed any farther. His companions, 
regarding only their own safety, leave him to his fate. Dogs, 
jackals, and vultures, gather around him, watching his dying 
struggles; and in a few hours his flesh has disappeared, and his 
bones he bleaching on the plain. Since the erection of this 
temple, in the twelfth century, such has been the fate of millions. 

“ The old man, faint, just turns aside to rest, 

Bethinking he will rise again, refreshed: — 

He rises not. Nature can bear no more,— 

Exhausted. Ere the setting sun, his bones 
Are left to whiten, where the pilgrim died. 

Crowds press still onward, heedless of the plaints 
From the way-side. No pity from his fellow 
(Who soon will drop and groan, as he now groans) 

The dying man receives. Forsaken quite, 

He gasping lies, far from the holy stream. 

The vulture, with raw neck, and fulsome croak, 

Claps her smeared wing; she smells, as soaring high, 

The riotous feast, and hastens to the spoil. 

Hinnom! thou slaughter valley, here behold 
Thy counterpart. Not Moloch’s self e’er saw 
Such carnival of death; drunk with the wine 
Of overflowing vintage, lo! he riots 
Wantonly; and to mortal view it seems 
He throws in random rage the fatal dart 
That needs must hit.” 

No. 46 is a portrait of Juggernaut. I have taken his portrait as I 
saw him in the morning, while the Brahmins were making his 
toilet. He appeared to be well supplied with fine Cashmere 
shawls and valuable jewels, and the Brahmins were so arranging 
them as to display the beauties of his person to the best advan¬ 
tage. In the evening he is entirely disrobed, and his shawls and 
jewels, and also his hands and feet, which are made of gold, are 
carefully locked up in a strong box. This precaution is not 
through fear that the idol will convey himself away in the night, 
but to secure these treasures from thieves. Nor is the strong box 


106 


LECTURES ON INDIA. 


always a sufficient security, for on one occasion, upon opening it 
in the morning, jewels to the value of some thousands of dollars 
had disappeared. 

To some, perhaps, it may seem impossible for the human mind 
to become so debased as to worship an object having no higher 
claims to homage than this; but, strange as it may seem, this 
monstrous form has received, and still receives, the adoration of 
a large portion of the human race. 

At one of the annual festivals, Juggernaut and two other images, 
said t) be his brother and sister, are drawn out upon huge cars. 

“ Here rolls the hated car, 

Grinding the crashing bones, and hearts, and brains 
Of men and women. Down they fling themselves 
In the deep gash, and wait the heavy wheel 
Slow rolling on its thunder bellowing axle, 

Sunk in the wounded earth. The sigh, the breath, 

The blood, and life, and soul, with spirting rush, 

Beneath the horrid load, forsake the heap 
Of pounded flesh, and the big roar continues 
As though no soul had passed the bounds of time, 

Nor orphans ’gan their wail, no kindly bonds 
Had been dissolved; but the mad living throng, 

Trampling by thousands o’er the dead and dying, 

All nerve and sinew, swelter as they tug, 

And howling, shouting, pulling, hear no groan, 

Nor feel the throes of beings, crushed beneath them. 

The welkin wide is troubled with long peals, 

As though dark demons strode the sultry beams, 

Helping the discord with strange screech or laugh.” 

No. 47 is the car of Juggernaut. The platform on which tli^ 
image is placed is thirty-four feet square, and is supported by 
sixteen wheels, six and a half feet in diameter. The upper part 
is covered with English broadcloths in alternate stripes of red and 
yellow. Near the idol is the strong box in which his hands, 
feet, jewels, and clothing are deposited at night. Six ropes, or 
cables, are attached to the car, six inches in diameter and three 
hundred feet in length, by means of which the people draw it 
from place to place. A devotee has cast himself under the 
wheels to be crushed to death. As a reward for this act of devo • 
tion, he expects to enjoy health, riches, and honors in the next life. 

The car festival, which I witnessed at Puri, commenced on the 
Sabbath. I went to the temple, about two o’c'’ in the after- 

































LECTURES ON INDIA. 


109 


noon, just as the pilgrims, who had encamped in great numbers 
in the vicinity, were beginning to assemble. From an elevated 
position, on an elephant, I saw them pouring in from every di¬ 
rection, until four o’clock, when the concourse became immense. 
Every street and avenue leading to the temple was thronged, 
and the flat roofs of the houses were also densely crowded with 
anxious spectators. About five o’clock, a company of men pro¬ 
ceeded from the temple, making a horrid din with drums, gongs, 
and trumpets. Next came the idols, shaded by umbrellas of state 
and attended by various emblems of royalty. The vast multi¬ 
tude greeted them with loud and long-continued shouts. Jugger¬ 
naut, and his brother and sister, were now to mount their cars ; but 
from the infirmities of age, or some more obvious cause, they 
submitted to the awkward expedient of being dragged through 
the mud to their elevated seats, by the aid of ropes and Brahmins. 
A variety of ceremonies followed, but, as it was growing late, I 
returned to my lodgings. 

At sunrise the next morning, the gates of the town were 
thrown open, to admit the beggars. As they passed, I was in¬ 
formed by the English magistrate, by whose order they were 
admitted, that their number probably exceeded fifty thousand. 
They were the most weary, ragged, filthy, wretched-looking 
objects I ever saw. They had been prevented from entering the 
town at an earlier period, because of their inability to pay the 
tax which the Honorable East India Company demanded of their 
heathen subjects for the privilege of seeing their idols. The 
Company, I ascertained, had, in the preceding thirty-four days, 
received fifty-five thousand dollars as admission fees. Having 
already extorted so large a sum from the richer pilgrims, they 
could well afford, now that a part of the festival was over, to 
admit gratuitously those from whom no money could be ex¬ 
torted. It affords me much pleasure to say that this unrighteous 
source of gain has recently been abolished. The multitude of 
beggar pilgrims hastened onward to the cars, and appeared to be 
lost in the. much larger multitude there assembled. 

Hearing the tumultuous sound of many voices at a distance, I 
looked towards the place from which it came, when I saw about 
a thousand men advancing, with green branches elevated in their 
hands. They rushed forward, leaping through the crowd, and, 
with mighty shoutings, seized the ropes of one of the cars, and 
dragged it forth in triumph. Soon other companies, in a similar 
manner, dashed forward and put the two remaining cars in motion. 


110 


LECTURES ON INDIA. 


The pilgrims are taught to believe that the cars are not moveu 
and guided by the strength of the men who pull at the ropes, but 
by the will and pleasure of the idols. This being admitted, it 
must be that Juggernaut made a grand mistake, for he ran his 
cai against a house, and was not able to extricate himself until 
the afternoon of the next day. But perhaps he was merely in a 
smly mood, for they believe that the cars move only when the 
idols are pleased with the worship. So, if for any reason a car 
stops, they suppose that the idol thus expresses his disapprobation. 
One of the priests then steps forward to the front of the platform, 
as here represented, rehearses the deeds and extols the character of 
the idol, in a manner the most obscene. No person, educated in 
a Christian country, can possibly conceive expressions so debas¬ 
ing and abominable as are used on such occasions. Should 
the speaker quote from the Shasters, or invent an expression more 
than usually lascivious, the multitude give a shout, or rather a 
sensual yell. The men again pull, with renewed energy, at the 
ropes, the idol is supposed to be delighted, and the car is permit¬ 
ted to move on. When dragged a short distance farther, it is 
stopped again by a priest, who slyly clogs one of the wheels. 
Then another scene of pollution is acted out with all its debasing 
influence upon the mind and morals of the people. In this man¬ 
ner, eight days are spent in drawing the car about two miles. 

In one of the apartments of Juggernaut’s temple, there is a 
golden image of Luckshme, the wife of Juggernaut. Near mid¬ 
night, on the fourth day of the car festival, it was brought out of 
the temple, on a splendid litter, borne on the shoulders of men. 
Preceded by a band of rude music, and men bearing flaming 
torches, they soon approached the cars, when Luckshme was 
presented directly in front of Juggernaut, her husband. Immedi¬ 
ately the whole multitude appeared to be in a perfect rage, and 
rent the air with the most violent and clamorous yells. The 
women, who at this time were unusually numerous, appeared 
to be by far the most excited. In the midst of these dreadful 
yells, which had now continued several minutes, one of the priests 
took a garland of flowers from Juggernaut, and placed it around 
the neck of his wife. She was then borne off towards the 
temple, and the clamor ceased. 

I inquired the meaning of this strange and terrific ceremony. 
The reply was, that on the first day of the festival, Juggernaut 
had eloped with his sister. That, on the fourth, his wife heard of 



No. 49. A CEREMONY AT THE TEMPLE OF JUGGERNAUT. 


Krishna , accompanied by two other images, is brought out of the temple and suspended from 
a lofty stone arch , very curiously wrought. He. is then swung by the 
Brahmins for his gratification, and the amusement 
of the worshippers. See page 98. 































































LECTURES ON INDIA. 


113 


it, and, being stung with jealousy, determined on revenge. Ac¬ 
cordingly, she set out in hot pursuit of her unfaithful spouse ; 
and, having overtaken him at this place, she had given him a 
sound scolding. The shouting and yelling of the multitude was 
merely the effect of sympathy, they joining in the chorus with 
the scolding wife. This accounts for the active part which the 
women took in this ceremony. Juggernaut, like other peni¬ 
tent husbands who have scolding wives, promises to do better in 
future, and Luckshme is persuaded to be reconciled and to return 
home. 

You will readily perceive that this festival exerts a most perni¬ 
cious influence upon the community. The ceremonies are not* 
only foolish, but most polluting in their tendencies and effects. 
Here crimes of the foulest character are sanctioned by the con¬ 
duct of their supreme god. It is not, therefore, a matter of sur 
prise that impurity, and all its kindred abominations, pervade the 
land. Let us, who live in this Christian country, thank God for 
the revelation of his own glorious character; and while we bless 
him for the Bible, and for all those spiritual influences which have 
made ns to differ from the heathen, shall we not strive to send 
them the gospel ? Freely we have received ; freely let us give. 

Engraving, No. 50 is a view near the city of Benares. The 
building at the right of the ghat, or flight of steps, is a temple of 
Shiva. The one on the left is a resting-place for pilgrims. The 
water is in a tank about two hundred feet square. In November, 
about one hundred thousand persons assemble around this tank, 
to perform a variety of ceremonies for the benefit of the souls of 
deceased relatives. 

The pepul-trees, in the engraving, are supposed to be the 
favorite resort of such departed spirits as, from various causes, 
have not yet been clothed with new bodies. While I was en¬ 
gaged in taking a drawing of this place, several of the natives 
came and put lighted lamps in the earthen pots which you see 
suspended from the branches of the trees. On inquiring of one why 
he did so, he replied, “ That the soul of my relative may be in 
light.” I asked him how he knew whether the soul of his relative 
was in darkness or light. He said, “It is impossible for me to 
know that. But it is our custom, when one of the family dies, to 
suspend an earthen pot from a pepul-tree, and for ten successive 
days to bring offerings of water and rice, with a lighted lamp, for 
the benefit of the departed. On the tenth day, we break the pot, 
and make a feast for the Brahmins.” In Calcutta, I witnessed a 

8 


114 


LECTURES ON INDIA. 


feast of this character, made by a wealthy merchant for the bene¬ 
fit of his deceased mother. The number of guests was estimated 
at two hundred thousand, and the expense of the feast, together 
with the presents made, was estimated at seventy-five thousand 
dollars. 

The efficacy of one of the numerous ceremonies for the benefit 
of deceased relatives is supposed to depend very much upon the 
place where it is performed. If performed at a certain temple in 
the town of Guyah, it is supposed that inconceivable benefits will 
be conferred upon the deceased. The East India Company, seiz¬ 
ing upon this superstitious feeling, have until recently made it a 
source of revenue by imposing a tax upon all who perform this 
ceremony at Guyah. The tax collected at that temple amounted 
to about one hundred and twelve thousand dollars annually. 

Ceremonies for the repose of the soul are exceedingly numer¬ 
ous ; but I will mention only one more. The son of the deceased 
procures one male and four female calves. These are tied to five 
posts, near an altar, constructed for the occasion. Four learned 
Brahmins sit on the four sides of the altar, and offer a burnt sacri¬ 
fice. A fifth Brahmin reads certain passages in the Shasters, to 
drive away evil spirits. The son washes the tail of the male calf, 
and with the same water presents a drink-offering to his deceased 
ancestors. The male and the four female calves are then gravely 
united in wedlock. During the marriage ceremony, many formu¬ 
las are repeated, in which the parties are recommended to culti¬ 
vate love and mutual sympathy. The Brahmins, having per¬ 
formed the duties of their sacred office, are dismissed with 
presents, including the four brides ; but the bridegroom is dedi¬ 
cated to Shiva, and allowed to run at large until old age carries him 
off. These vagrant calves may almost be said to constitute one of 
the numerous orders of religious mendicants, or holy beggars. As no 
provision is made for their daily wants, and as they are under the 
necessity of securing their living, they become very cunning, and 
are scarcely less impudent than the bipeds constituting the other 
orders of that fraternity. It is not uncommon for them to walk up, 
unbidden, to the stalls where vegetables are for sale, and help them¬ 
selves. Being esteemed sacred, the poor deluded inhabitants dare 
to use only the most gentle means of ridding themselves of their 
unprofitable customers. During the first year or two, these cattle 
fare rather scantily ; but, after having learned their sacred functions, 
they live well, and are the fattest and best-looking of alDthe ani¬ 
mals to be seen in Hindustan. 


r 







No. 50. View in Benares . 





























































































































































































































































































































































































































































































































LECTURES ON INDIA. 


117 


The Shasters teach that the souls of the departed are divided 
into five classes. Those of the first class reunite with Brahm, 
the Eternal Spirit, and thus lose their individuality. The 
second are admitted to the various heavens of the gods. The 
third are punished in places of torment. The fourth again be¬ 
come the offspring of human parents. The fifth become beasts, 
birds, and insects. Hence, should a Hindu inhale an insect with 
his breath, he knows not but, in so doing, he has swallowed some 
departed relative — possibly his own father. There is one sect, 
who, to prevent so horrid a catastrophe, wear a strainer over the 
mouth. 

Hinduism leads its votaries into the wildest and most absurd 
vagaries in regard to omens, dreams, visions, evil spirits, and 
witches. In the vicinity of Puna, a person dreamed that the 
cholera, then raging in his village, was inflicted by a certain wo¬ 
man commissioned by Zurremurre, the goddess of the cholera. 
The villagers, on hearing this, immediately assembled and put 
her to death. In Orissa, a woman was told by her priest that 
Kali, the goddess whom she worshipped, had appeared to him in a 
vision, and had commanded him to inform her that she must sac¬ 
rifice her only child. In the night, while he slept, she cut off his 
head, and gave it to the priest as an offering to the idol. In Nag- 
pore, several persons died suddenly, which led many to believe 
that they had been destroyed by witchcraft. They therefore 
employed a man, who professed to be skilled in the art of magic, 
to discover the authors of their death. He put some oil and rice 
into a leaf, and began to repeat the name of each person belonging 
to the village. When he called the name of a certain woman, 
the oil, as he said, ran through the leaf. This circumstance was 
regarded as sufficient proof of her guilt. She was immediately 
seized, and whipped until death ended her sufferings. The death 
of the favorite wife of Rajah Zelim Singh, of Kotah, being 
attributed to witchcraft, he sentenced four hundred women to be 
put into sacks and thrown into a tank. It is stated by General 
Malcolm, in an official report, that, in the province of Malwa 
alone, in the course of thirty years, between two and three 
thousand females had been put to death for the imputed crime of 
witchcraft. 

Many of the Hindus believe that those persons who commit 
suicide become malignant spirits delighting in every kind of 
mischief. 


118 


LECTURES ON INDIA. 


The scene represented by engraving No. 58 occurred in Ghaze- 
pore. A man persuaded his wife to permit him to burn her alive, 
that her soul might be transformed into an evil spirit, for the pur¬ 
pose of haunting and tormenting one of their neighbors, who had 
offended them. In Calcutta, a servant, having quarrelled with 
his master, hung himself, in the night, in front of the street door, 
that he might become a devil and haunt the premises. The 
house was immediately forsaken by its occupants, and, though a 
large and beautiful edifice, suffered to go to ruin. 

In Mirzapoor, a Brahmin took his own child, an infant about 
fifteen months old, from the arms of its mother, and, holding it 
by the legs, dashed its head against the ground, that it might be¬ 
come an evil spirit and torment a certain person by whom he 
imagined himself injured. Another little girl was, by her own 
father, beheaded with an axe. Another was stabbed to the heart, ^ 
with a dagger, and her bleeding body thrown at the door of the , 
person upon whom the murderer sought to be revenged. I could 
give the particulars of many other murders which have been com¬ 
mitted for similar purposes. 

“ Among the customs of the Hindus, there is one which is called 
Dherna . If a man demands satisfaction from his neighbor for 
some grievous offence,—if a creditor determines to pursue ex¬ 
treme measures with his debtor, to obtain what is due to him,_if 

a relative has been cheated by another out of his patrimony or his 
rights, and wishes to exact them from him, — they respectively 
take the poniard or a cup of poison in their hand, and, knowing 
that the offending party is at home, they sit down at his door, in 
dherna. That moment the defendant within is considered as 
under arrest. lie cannot touch food, so long as his accuser con¬ 
tinues to fast; and, should he not come to terms, but drive, by 
his obstinacy, the plaintiff to despair, and allow him to use the 
dagger or drinx the poison, his blood rests upon his head. This 
may be termed their ordeal — their mode of demanding satisfac¬ 
tion — their system of duelling — their dernier resort. 

“ At the village of Pannabaka, in the presidency of Madras, there 
was a priestly Brahmin, who had lately come from Bellary, and 
had undertaken to attend upon the idol of the place. His was 
the privilege to levy contributions on the inhabitants for his sup- 



No. 52. A Devotee leaping from a precipice. 

































































































LECTURES ON INDIA. 


121 


port. A householder, who had for a time given him a halfpenny a 
day, refused to continue his allowance ; and, though the priest 
insisted upon the payment, he remained inflexible. The priest 
then threatened that, unless he received the amount, he would 
cut out his own tongue, and the householder would have to an¬ 
swer for giving him such a provocation. Incensed at the obsti¬ 
nacy of his opponent, he whetted his knife and cut off the tip of 
his tongue. He bled profusely, and his tongue swelled to a pro¬ 
digious size. The pains which he endured only served to render 
him more desperate, and he declared he would bring his whole 
family and sit in dherna, till he should obtain a sum sufficient to 
make a feast to his god. The householder was not to be intimi¬ 
dated, and remained as obstinate as the Brahmin. The priest, 
his wife, and his four sons, sat down, and kept their pos^ion at 
the door of the defendant ; but, during the second night, the fe¬ 
male was bit by a snake, and died in the morning. This event 
exasperated the priest ; he increased his demand ; and, as the vil¬ 
lage had remained neutral in the affair, he now laid a tax upon all 
its inhabitants. As he had not only sustained a personal injury, 
but had lost his wife while standing up for the rights of his order, 
and for the honor of his god, nothing less would satisfy him now, 
than a sum adequate to meet the expenses of the funeral and to 
make a feast to propitiate the deity who was offended by such 
daring sacrilege. Till these demands were met, he resolved to 
keep his station, and to retain the corpse of his wife unburied at the 
door of the house. As the people of the village rejected his claim, 
he then threatened that, in order to be avenged upon them, he would 
first kill his four children, and then put an end to his own exist¬ 
ence. It was the act of a Brahmin ; it might be viewed by Hindus 
as a pardonable offence; it was done in honor of his god ; it was 
occasioned by the obstinacy of the people m r it was a sacrifice that, 
according to a monstrous mythology, would meet with a future 
and a bountiful reward; its helpless victims were to be raised to 
life again by the divinity whose honor it was done to vindicate. 
But it is not ours to make apologies ; we have only to record the 
fact, that this priest — this worshipper of Shiva — this monster — 
this raging fury — took his knife, laid hold of three of his children, 
and severed their heads from their bodies. It was not enough ! 
His eldest son tried to make his escape ; but this murderous 
father allured him back, and promised that, prior to his own self- 
destruction, he o~ ly wished to embrace him and bid him farewell. 
Thus invited back by the soft whispers of love, he returned ; but, 


122 


LECTURES ON INDIA. 


the moment that he came within the grasp of the murderer, he 
laid him prostrate, as another victim at the shrine of superstition 
and reve ige. His attempt to despatch himself ended in making a 
dreadful wound in the back of his neck. 

“ Such, it may ce said, are only solitary instances. It would not 
be right to quote such deeds to bring opprobrium upon a whole 
people, any more than it would be just to appeal to the horrid 
murders in Christian countries as a specimen of our own customs. 
But the cases are utterly dissimilar. The inhabitants of Panna- 
baka stood by and saw the horrid deed performed ; they seemed, 
afterwards, to be amused and highly delighted at the bravery of 
the act; they expressed their resentment at one individual, and at 
the police-officer, who called upon them to interfere to prevent it; 
and there can be no question that, if this priest had been restored 
to his liberty and his horrid altar again, they would have received 
him with enthusiasm, and revered him as a saint of superior sanc¬ 
tity. In a village some miles distant from the spot, the people no 
sooner heard of this murder, than they left their employment and 
proceeded to Pannabaka with every demonstration of joy ; and, 
after a few days, they returned, saying, ‘ The children are not 
indeed restored to life; but why are they not ? It is entirely 
owing to the inhabitants, who have not made a feast,’ which would 
cost two thousand rupees, to propitiate the favor of the god—a 
feast which the priest had declared to be necessary.” — 

On a certain occasion, the Bhats of Mar war demanded a favor 
of Umra I., and, being refused, determined to sit in dherna. 
They assembled, with their women and children, in the court of 
the royal palace, and, with their daggers, commenced a horrid 
butchery. Eighty of their number lay weltering in their blood. 

No. 54 is a group of women engaged in various occupations. 
One is smoking tobacco. Another is spinning cotton. A third 
is preparing the thread for the weavers by winding it on a spool. 
A fourth is preparing the cotton for spinning. A fifth is grinding, 
upon a flat stone, cayenne pepper, garlic, ginger, and turmeric. 
These, when stewed with a cucumber or melon, serve as a season¬ 
ing for their boiled rice, which, in many parts of India, constitutes 
more than seven eighths of the entire food of the inhabitants. 
The woman with the large brass pot is carrying home water for 
household use. The next is returning from her morning ablution 
in the Ganges, with her hair spread upon her shoulders to dry 



No. 54. A Group of Women. 








































































































































































































t 


































































v« 








































* 











LECTURES ON INDIA, 


125 


In her left hand are two brass pots, which she has scoured b] 
rubbing them with the mud of the river. Children are nevej 
carried in the arms; they sit astride on the hip. The womai 
carrying the child is going to market with a bundle of wood 
borne upon the head. 

Perhaps there is no one point in which Christianity has a more 
direct influence upon the state of the community than in respect 
to the character and standing of the female. To a Hindu the 
birth of a daughter is an occasion of sorrow. At the early age 
of twelve or thirteen years, she is required to leave the parental 
roof, and to become the wife of a man whom she has had no 
voice in choosing as her companion. Her duties to him are thus 
prescribed in the Shasters: “ When in the presence of her hus¬ 

band, a woman must keep her eyes upon her master, and be ready 
to receive his commands. When he speaks, she must be quiet, 
and listen to nothing beside. When he calls, she must leave 
every thing else, and attend upon him alone. A woman has no 
other god on earth than her husband. The most excellent of all 
good works she can perform is, to gratify him with the strictest 
obedience. This should be her only devotion. Though he be 
aged, infirm, dissipated, a drunkard, or a debauchee, she must still 
regard him as her god. She must serve him with all her might, 
obeying him in all things, spying no defects in his character, and 
giving him no cause for disquiet. If he laughs, she must also 
laugh; if he weeps, she must also weep; if he sings, she must 
be in an ecstasy. She must never eat until her husband is satis¬ 
fied. If he abstains, she must also fast; and she must abstain 
from whatever food her husband dislikes.” 

In engraving, No. 55 you will see the interior of a Hindu dwelling 
at meal time. The husband, according to custom, is seated upon 
a mat, eating his boiled rice with his fingers, while his wife is 
standing by him ready to obey his commands. She is never 
permitted to eat with her husband, but waits upon him in the 
capacity of a servant, and afterwards partakes of the fragments 
in retirement. 

Schools are not uncommon in India, but there are none for the 
nstruction of the female. Her mind is entirely uncultivated, and 
she has no fixed principles to regulate her conduct. She is 
therefore an easy prey to vice, and the devoted slave of supersti¬ 
tion. When her husband dies, she must either burn herself upon 
his funeral pile, or, if she determines to live, it must be a life of 


126 


LECTURES ON INDIA. 


reproach and servitude. She may never marry again, howevei 
young she may be. She must cast off all her ornaments, shave 
her head, and either become a servant in the house of her h'is 
band’s friends, or adopt a mode of life which will bring disgrace 
not only upon herself, but upon the whole family. Hence it is, 
that death upon the funeral pile is so often preferred to surviv¬ 
ing widowhood. This cruel custom was, in 1827, prohibited by 
the East India Company in their own dominions ; but in some of 
the independent provinces the practice is still continued. 

A large proportion of the persons who undertake long and haz¬ 
ardous pilgrimages, and who subject themselves to painful modes 
of self-torture, are females. “ At a certain time,” says a missionary 
of my acquaintance, “ as I was walking in a retired village, my 
attention was arrested by seeing two objects, at some distance 
before me, rolling in the mud. As I approached the spot, I found 
two females, almost exhausted by fatigue. I learnt that they 
had vowed to their goddess to roll, in this manner, from one tem¬ 
ple to another. They had spent nearly the whole day, and had 
not accomplished one half their journey. But no arguments, 
no remonstrances, on my part, could induce them to relinquish 
their undertaking; for they feared that, unless they performed 
their vow, the goddess would be angry with them. On leav¬ 
ing these deluded votaries of superstition,” continued he, “ with 
my feelings aroused almost to indignation, I expostulated with a 
learned Brahmin who stood not far distant, and pointed to the 
miserable objects I had just left. 1 O,’ said he, 1 this is wor¬ 
ship exactly suited to the capacity of females. Let them alone 
They are sincere : of course their worship will be accepted.’ ” 

I might relate many other facts to show the wretched con¬ 
dition of women in pagan lands, but these must suffice. The 
respected ladies of this audience will permit me to say, in 
conclusion, every thing in life, in death, and eternity, that can 
inspire you with the love of existence, you derive from the 
gospel. To you, then, in a special manner, is the gospel “glad 
tidings of great joy.” 



No. 56. Saugor Island. 

This island is inhabited only by wild beasts. Here thousands of Hindu 
mothers have thrown their children into the Gangas to be devoured by alligators. 



No. 57. The Bannian Tree. 
u Branching so broad and long, that in the ground 
The bending twigs take root; and daughters grow 
About the mother tree; a pillared shade, 

High overarched, with echoing walks between.” 


































































































































































- 





































































































































































































































































































































































































LECTURE 


ON THE 

CONDITION OE WOMEN IN INDIA, 

AND OTHER 

PAGAN AND MOHAMMEDAN COUNTRIES. 


Woman, in her original state, (to use the language of another,) 
<* was all that is lovely in form, all that is graceful in manner, all 
that is exalted in mind, all that is pure in thought, all that is 
delicate in sentiment, all that is enchanting in conversation.” She 
was God’s most finished workmanship. Has she lost her original 
purity and loveliness? But man has fallen too; and relatively 
they are to each other still what they were before they took and 
ate of the forbidden fruit. It is now, as ever, Heaven’s will that 
woman receive all “due benevolence” from man, that he 


regard her as his equal, and entitled to his warmest love: that 
he throw his arm around her for protection, and combine 
with the gentlest care the most respectful deference to her honor 
and her happiness. “A man shall leave his father and his mother 
and cleave unto his wife, and they shall be one flesh.” “Hus¬ 


bands, love your wives,” is God’s command and nature’s law, 
for they are bone of each other’s bone and flesh of each other’s 
flesh. Such is the genius of Christianity. And the result of 


obedience to this eternal law of God and nature, is the lofty ele¬ 
vation of the female character, the thorough cultivation of her 
mind, the rich endowment of her heart, and the augmented 
strength of all her capabilities of usefulness and enjoyment ; 
while the result of disobedience is fraught with all that is 
degrading to intellect, vitiating to social principle, corrupting to 
moral habits, and hostile to every upward movement of the 
immortal powers. 

And what is the spirit of heathenism, and of false religion m 
its varied forms, let the impartial pen of history tell. Times, 

9 



130 


LECTURE ON WOMEN. 


ancient and modern,—witnesses, Pagan, Mahometan, and Chris¬ 
tian, may be indiscriminately cited on this point. Their testi¬ 
mony is one,—truthful, melancholy, and decisive. 

A daughter is born. ’T is a grievous calamity. The Hindu 
father becomes dejected, and his neighbors gather around him to 
mingle their grief with his. The Chinese parent thus afflicted 
denominates the little innocent a woo, a hated thing. Even 
the Moorish mother repines, and though she had rejoiced greatly 
at the birth of her son, and blackened her face forty days in 
token of her joy, yet when a daughter comes into the world, she 
ill conceals her mortification, by blackening half her face, for 
half the period only. 

It was not long since, that the lady of a missionary in the East, 
having become the mother of a lovely daughter, a native friend 
of the husband called on him the following day with a counte¬ 
nance unusually sad. The missionary kindly inquired the cause 
of his sadness. His friend, with most lugubrious face, replied, “I 
have heard that your new-born infant is a daughter, and I have 
come to condole with you, on your hard fate.” So little valued 
is the life of female infants, within the domains of Paganism, that 
great numbers are put to death, solely to avoid the trouble and 
expense of feeding and clothing them. 

The singular custom formerly prevailed in the northern part 
of Hindustan, whenever a female child was bom, of carrying 
her to the market-place, and there, holding up the child in one 
hand, and a knife in the other, proclaiming, that if any person 
wanted to rear her for a wife, they might then, take her; if none 
appeared to accept of her, she was immediately destroyed. The 
consequence of this course, was, that the men of the tribe became 
much more numerous than the women; and hence . arose the 
custom of appropriating several husbands to one wife,—a custom 
that still prevails in some of the southern as well as the northern 
tribes of Hindustan. Among the Rajpoot tribes in the north-west 
part of that country nearly all the female children are put to death 
immediately after birth; consequently the men are obliged to pro¬ 
cure their wives from other tribes. And among some, at least, 
of the Indian tribes of our own land, the case is no better. Said 
a Chippewa Indian, (in a recent address before a missionary 
society in London,)—“When a boy is born in the tribe it is a 
day of rejoicing, because it is considered that he will make a 
fine warrior ; but when a female is born, it is a time of sorrow 
and it is said, £ a good-for-nothing girl is born. 5 The poor mother, 
knowing that the news is not good, kisses the poor child, and 



Time Hindu Girls — Anna, Rajee and Rabee. They were 
educated at the Orphan Girls School at Burdwan. 

















LECTURE ON WOMEN. 


133 


«ays, c Father does not love you, but I do;’ and then, taking the 
infant by the legs, dashes out its brains, exclaiming, ‘Would to 
God, my mother had done so with me when I was born,—I should 
not then have been such a slave.’ On one occasion the helpless 
babe was rescued from its mother, by her sisters, who said, ‘ It is 
better that your child should be a slave than to kill it in this 
way.’ That babe is now grown up; when fourteen years of age, 
she was converted, and has now become a Sabbath school teacher, 
and a useful member of society.” 

The EDUCATION OF HEATHEN FEMALES IS ENTIRELY NEGLECTED. 

Whi.e, throughout the Eastern world, schools are maintained for 
the instruction of boys, and they are sufficiently taught to qualify 
them for the common business of life, girls are left to utter igno¬ 
rance of letters, and systematically refused all intellectual culture, 
as useless to themselves and injurious to society. To a European 
gentleman, (who endeavored to persuade the natives of a Hin¬ 
du village that the education of their females in reading, writing, 
and arithmetic, would be of advantage to their husbands, and 
would render them their equals and companions, as well as 
helpers,) it was replied,—“ All this, Sahib, may be very true with 
your people, but it will never do for us. It would be impossible 
for Hindus to keep their wives in subjection, if they were 
educated.” Shrewd reasoning this !—based on the preposterous 
assumption, that man is created to be a master, and woman a 
slave. In vain were these villagers assured that women of the 
most refined education and extensive knowledge are the most 
affectionate and faithful wives in the world, because governed by 
reason, judgment, and common sense, they regard the interest 
of their husbands as their own, and yield a systematic and cheer¬ 
ful obedience in those things in which the husband’s will ought to 
have the preference, while, at the same time, he might enjoy the 
advantages of her better judgment in matters which pertain to 
her own sphere. Their only reply to such arguments is, “Our 
women are not like yours,—if educated they would be refractory, 
and would no longer carry burdens, and collect cow’s ordure for 
fuel.” On grounds like these, is the whole mass of female mind 
throughout Hindustan, China, Burmah, Persia, Turkey, &c., 
doomed to perpetual darkness and gloom, instead of sharing the 
light of science, and rejoicing in the radiance of the sun of 
righteousness. 

They are not at their own disposal in marriage. Of all the 
relationships of life, this is the basis. Of all affinities, it is the 
closest and most tender. Of earthly bliss, it is the purest foun- 


m 


LECTURE ON WOMEN. 


tain,—the brightest crown,—the loveliest image of heaven’s blest 
communion. 

“ True bliss (if man may reach it) is composed 

Of hearts in union mutually disclosed; 

And farewell else, all hope of pure delight.” 

“ In marriage,” (says Jeremy Taylor,) “ kindness is spread 
abroad, and love is united, and made firm as a centre; it is the 
nursery of heaven,—it fills up the number of the elect. It is the 
mother of the world, and preserves the kingdoms, and fills the 
cities, and the churches, and heaven itself. Like the useful bee, 
it builds a house, and gathers sweetness from every flower, and 
labors, and unites into societies and republics, and sends out 
colonies, and feeds the world with delicacies, and keeps order, 
and promotes the interest of mankind, and is that state of good 
things, to which God has designed the present constitution of 
the world.” 

But ah this supposes confidence and esteem, growing out of 
acquaintance between the parties,—affection, inspiring a mutual 
desire to please, and the immerging of individual interests in the 
common stock of domestic enjoyments. And of this, Paganism 
knows nothing. It holds females as articles of merchandise, 
to be disposed of to those who will pay for them the highest 
price. Girls of six or eight years are bought and sold by their 
fathers as calves of the stall, to be taken, at twelve or fourteen, 
(whether willing or unwilling,) from the home of their childhood, 
and put into the hands of the man for whom they were pur¬ 
chased. 

In Hindustan, females, who remain unmarried till they are 
fifteen or sixteen years of age, (however correct in their con¬ 
duct,) are regarded as infamous, and (like widows) are never 
sought for in marriage; and widowers (even if sixty or seventy 
years old) invariably marry girls of ten or twelve. Among the 
poorer classes in China, when a man dies, his relatives (to regain 
foe money originally paid for his bride) are allowed to sell his 
widow to becoqie the wife of another man. The arrangement is 
made without her knowledge, and (regardless of her wishes) she 
is forced into a palenkeen, and carried to the house of her pur¬ 
chaser. The price of a bride varies much in different countries. 
In some parts of Africa ten or fifteen bullocks are paid as an 
equivalent, while a handsome red-haired Circassian or Georgian 
girl cannot be bought for less than six or seven thousand piasters. 
in the kingdom of Dahomey, all unmarried women are held as 
the property of the king. Once a year they assemble at the 


X 



Women of Calcutta 

























































































































































































































































LECTURE ON WOMEN. 


187 


palace, when he selects the handsomest for himself, and sells the 
remainder to his subjects. The purchaser is allowed no choice, 
but receives the wife selected for him by the king. But the whole 
story of man’s regard for woman in unevangelized lands, is told 
in the simple language of the Modean of Siberia, who, at the 
close of the marriage ceremony, places the bride on a mat, and 
conveys her to the bridegroom, saying, “There, wolf, take thy 
lamb.” 

It is not in all heathen countries, however, that wives are 
obtained by money or its equivalent. In some tribes more roman¬ 
tic customs prevail. The New Hollander fixes his eye upon 
some female of a tribe at enmity with his own. He steals upon 
her at some moment when no protector is near, and deals out 
blows with his club, upon her head, neck, back, indeed every 
part of her body, till she becomes insensible; and then drags her 
by one of her arms, (the blood streaming from her wounds,) over 
rocks, hills, stones and logs, with all the violence and ferocity 
of a savage, till he reaches his trib The scene that follows, 
admits not of description. Suffice it to say, the poor violated 
woman becomes the wife of her ravisher,—is admitted to his 
tribe,—and (notwithstanding the singularity of the courtship) is 
contented with her lot, and rarely leaves her husband and her 
home. 

That genuine love may exist, even among these rude barba¬ 
rians, and sometimes be exhibited in the purest forms, admits not 
of doubt. Mr. Barrington (who had long resided in Parametta) 
mentions an instance that fell under his own observation, pleas¬ 
antly illustrating this fact. “A brother of twenty-three, and two 
sisters of twenty and fourteen respectively, dwelt together affec¬ 
tionately in a cave near the city. On returning one day from 
hunting the kangaroo, just as the darkness of night mantled the 
heavens, and while the forked lightning played vividly around 
him, at the mouth of the cave, his eye caught the form of his 
younger sister, bleeding on the ground. Troubled before at the 
warring of the elements, his soul was now in agony. He 
endeavored to raise her up, but she was senseless. At length, 
however, his efforts were successful, and, with returning anima¬ 
tion, she exclaimed, 1 Dear brother ! our sister is torn from us,- - 
a wretch came to the cave, beat her cruelly with his club, and 
caught up one arm to drag her away,—I laid hold of the other 
to prevent him, but the moment he saw it, with a single blow, 
he knocked me to the ground, where you have now found me.’ 
The night was passed in the anguish of grief and amid harrow- 


138 


LECTURE ON WOMEN. 


ing purposes of revenge. Morning came. Together they sought 
the tribe of the offender. A little before reaching it, they me 1 
the sister of the very man who had committed the outrage, gath¬ 
ering sticks for a fire. A fine opportunity was thus presented 
for revenge. The brother (bidding his sister to hide herself) 
flew upon the young woman, with club in hand, and with all 
the ferocity of a savage in his heart. The victim trembled ; but 
knowing his power, she stood finely, and looked him in the eye, 
when, (like the lion of the forest, meeting the eye of intelligent 
man,) he paused,—he gazed,—enchantment was on him: she saw 
it,—dropped on her knees and implored his compassion. Re¬ 
venge softened into love; throwing down his club, he clasped 
her in his arms, and vowed eternal constancy. This nobleness 
won her heart. He called his sister, who thirsted still for the 
stranger’s blood, and said to her, ‘ She is now my wife.’ ” 

“ Nor force nor interest joined unwilling hands, 

But love consenting tied the blissful bands.” 

All three now love each other tenderly, and (under the instruc¬ 
tion of a Christian friend) read the oracles of God, and cherish 
the spirit that breathes from the bosom of Jesus. 

Polygamy prevents the enjoyment of the husband’s affection. 
Conjugal love may be disturbed,—or it may be diminished,—or it 
may be maddened into phrensy,—or it may be annihilated,—but 
it cannot be divided. Abraham may become the husband of 
Hagar, but his heart is with Sarah. Jacob may be the protector 
of Leah, but he loves Rachel. Elkanah may deal kindly with 
Peninnah, but his affections are with Hannah. Good men 
these, and faithful to their marriage-vows, though borne away 
into the transgression of the original law of Heaven, by the strong 
current of the popular sentiment of the age in which they lived. 
Then, though Heaven interfered not to prevent the practice, it 
never sanctioned it by law; and if it were not condemned by 
statutes and penalties, it was powerfully rebuked by its effects 
and consequences. Never did it fail, in the most auspicious cir¬ 
cumstances for its indulgence, to produce domestic discord and 
wretchedness. Jealousy, bitterness, and strife, are its inva¬ 
riable attendants, even when associated with faith as strong as 
that of the patriarchs, and piety as ardent as that of the sweet 
singer of Israel. Its inconsistency with the spirit of the gospel 
has expelled the practice from eva-y Christian A and; and its 
incongruity with reason and expediency, has stamped it with 
infamy. But it still prevails among the higher classes, in nearly 
every part of the unevangelized world. 



























LECTURE OX WOMEX. 


141 

Besides four queens, the king of Birmah has thirty wives, and 
five hundred other women at his disposal. The emperor of Tur¬ 
key swells his harem, usually, with more than a thousand 
wives,—the sultan Achmet I. is said to have had three thousand. 
The king of Ashantee has three thousand three hundred and 
thirty-three,—a mystical number, on the integrity of which the 
prosperity of his kingdom is supposed to depend. And the king 
of Yarriba boasted to Capt. Clapperton, that his wives, linked 
hand in hand, would reach entirely across his kingdom. 

Not only kings, hut nobles, and men of wealth and station, and 
indeed men of all classes, who have the ability to sustain a 
plurality of wives, are eager to possess them,—not as objects of 
affection, but as honorable appendages to their establishments, or 
as ministering to their pride and sensuality. Love is not known 

-“ where pleasure is adored, 

That ruling goddess, with a zoneless waist 
And wandering eyes, still leaning on the arm 
Of novelty.” 

but its place is supplied by envy, and rancor, and hate, bursting 
forth, often, in words of wrath and deeds of cruelty, and the 
wanton murder of the innocent. Says Lady Montague, during 
her residence in Constantinople, “ The body of a young woman 
of surpassing beauty was found one morning near my house. 
She had received two wounds, one in her side, and the other in 
her breast, and was not quite cold. Many came to admire her 
beauty; but no one could tell who she was,—no woman’s face 
being known out of her family. She was buried privately, and 
little inquiry made for the wretch who had imbrued his hands in 
her blood.” The Pacha of Acre, in Palestine, a few years since, 
put to death seven of his wives, at one time, with his own hands. 
And even where cruelties like these are not perpetrated, the wife 
is kept a prisoner in the house of her lord, and her face is never 
seen beyond it. She is thus entirely in the irresponsible power 
of her husband, nor is one earthly ear but his, open to the tale 
of her wrongs, how terrible soever they may be. That she 
endures such wrongs, is no more to be questioned than the exist¬ 
ence of caprice in man’s proud heart, or of contempt for the 
whole sex, which he regards as infinitely inferior to his own. 

The Pagan or Mahometan wife is liable to divorce, and con¬ 
sequent poverty and shame, at any moment when her husband 
wills it. For one cause, and only one, Christianity permits the 
disruption of the conjugal tie. And it is this inviolability of the 



3 42 


LECTURE ON WOMEN. 


relation that operates so kindly in the restraint of unseemly pas¬ 
sions, and in perpetuating 

“ Domestic happiness, the only bliss 
Of Paradise that has survived the fall.” 

But false religions allow to man unbounded license. Might and 
right, in their vocabulary, are but synonymous terms; and woman 
(dishonored without her own fault) is, at her husband’s pleas¬ 
ure turned an outcast from her home. Let the Arab’s wife be 
taken sick, and forthwith she is returned to her parents with the 
message, “I paid for a healthy woman, and cannot afford the 
support of a sickly one.” Let the Siberian become dissatisfied 
with his wife, for any cause, and he has but to tear her cap 
from her head, and the marriage contract is dissolved. Let the 
husband of Sumatra but break a bamboo, in the presence of his 
wife and their relatives, and the divorce is effected. Or, let the 
Greenlander leave his home in apparent anger, and not return 
for a few days; the wife understands his meaning, picks up hei 
clothes, and returns to her friends. Or let the South Sea Islandei 
but speak the word, and the relation is dissolved, though no dis¬ 
like of the wife to the husband can produce a separation without 
his consent. But a divorce is ruin to the female,—it dooms her 
irrevocably to scorn and universal contempt, and (with scarcely 
less certainty) to a life of vice and infamy. 

But the degradation of woman under the fell influence of false 
religions is not yet fully seen. She is her husband’s slave, and 
with unquestioning servility, must yield to his behest, on penalty 
of torture, separation, or death. Nor is this a mere accident of 
her condition. The religion of her country decrees it,—the 
sacred books demand it. The Koran, and the Hindu Shastcrs, 
whose doctrines sway the mind, and determine the practice, of 
more than two hundred millions of the human family, make 
woman infinitely man’s inferior,—the mere pander to his passions, 
—the abject drudge, owing him unconditional submission. Sa$ r s 
the Shaster of the Hindu, — “ The supreme duty of a wife, is, to 
obey the mandate of her husband. Let the wife who wishes to 
perform sacred ablution, wash the feet of her lord, and drink the 
water, for the husband is to the wife greater than \ ishnoo. If 
a man goes on a journey his wife shall not divert herself by play, 
nor shall see any public show, nor shall laugh, nor shall dress 
herself in jewels and fine clothes, nor shall see dancing, nor hear 
music, nor shall sit at the window, nor shall ride out, nor shall 
behold anything choice and rare, but shall farten well the house 
floor, and remain private, and shall not eat anv daintv food, and 




A Mohammedan Woman of Bengal , of high rank , in full Dress 





















































































LECTURE ON WOMEN. 


145 


shall not blacken her eyes with powder, and shall not view her 
face in a mirror,—she shall never exercise herself in any such 
agreeable employment during the absence of her husband.” 
Again, “ A woman shall never go out of the house without the 
consent of her husband, and shall act according to the orders of 
her husband, and shall not eat until she has served him,”— 
though, “ if it be physic, she may take it before he eat.” 

Not only in Hindustan, but in almost every unevangelized 
country, the wife is obliged to stand and wait upon her husband 
while he eats, and to be content with such food as is ieft after 
his wants are satisfied. In the Society Islands, while Paganism 
reigned, women were not only thus compelled to wait upon their 
husband’s table, but were not allowed, on pain of death, to eat 
•at all of those kinds of food which were most highly esteemed. 
The cocoa-nut, the plantain, the fowl, the turtle, the swine, the 
shark, and various kinds of fish, were tabued to them. Nor 
were they allowed to eat in the same house with the men, nor to 
cook their food at the same fire, nor to put it into the same ves¬ 
sels. The transgression of these rules involved immediate 
drowning or strangulation. “ The females of Raratonga,” (says 
the Rev. Mr. Williams,) £C were denied those kinds of food 
reserved for the men and the gods,—compelled to eat their scanty 
meals by themselves, and forbidden to dwell under the same roof 
with their tyrannical masters.” 

Till Riho Riho became ruler of the Sandwich Islands, similar 
customs prevailed there. About the time when he caused the 
idols to be destroyed, a dinner party was made, to which the prin¬ 
cipal chiefs and other persons of distinction were invited. When 
the company were seated around the table spread in an open 
bower, the king took his seat between two of his queens,—pre¬ 
sented them with some of the forbidden food, and ate from the 
same dish with them. The whole company were astonished at 
such an innovation on ancient usages; so great, indeed, was the 
excitement produced, that it threatened a revolution in the gov¬ 
ernment. The authority of the monarch, however, su stained by 
the incipient influences of Christianity, prevailed. 

In 1787, the emperor of China issued the following decree. 
‘-'All persons of the female sex, of whatever quality or condition, 
are forbidden, upon any pretext whatever, to enter a temple or 
quit their houses, except in cases of absolute necessity. Fathers, 
husbands, brothers, sons or relatives, are commanded to keep 
them at home, upon pain of being themselves severely pun¬ 
ished. After this, any woman who shall enter a temple shall be 


146 


LECTURE ON WOMEN. 


apprehended and imprisoned, till some one shall appear to claim 
her, and to undergo the punishment due to his negligence,”— 
thus cutting olf at a stroke the whole female population of the 
empire from all the rites of religion, and all the pleasures of social 
intercourse. 

In some parts of Siberia the marriage ceremony is no sooner 
performed, than the wife pulls off her husband’s boots, in token of 
submission. In other parts of the same country, the morning 
after a wedding, a man representing the father of the bride, 
delivers to the husband a whip, which, whenever the wife 
offends, is to be used freely. In the interior of Java the bride 
washes the bridegroom’s feet in token of subjection. In Bambouk, 
Africa, she takes off her sandals, kneels before the bridegroom, 
pours water upon his feet, and wipes them with her mantle. In # 
Madagascar, when a husband returns from war, his wife gives 
him the customary salutation of passing her tongue over his feet 
most respectfully. In New Holland, the slightest offence given 
to the husband brings down the club upon the wife, which never 
fails to draw forth a stream of blood and often fractures the 
skull. Among the Mandingoes, the terrible personage called 
Mumbo Jumbo, is called forth to frighten the refractory wife into 
submission. This demon form, assumed either by the husband 
himself or some one instructed by him, gives notice of his 
approach from the neighboring woods, near sunset, by the most 
frightful yells. At dark the men go out to meet him. He has a 
rod in his hand, a hideous mask on his head, and is fantastically 
decorated with the bark of trees. He is conducted to the village, 
where all the married women are assembled. The ceremonies 
commence. Songs and dances continue till a late hour. Mumbo 
Jumbo himself sings a song peculiar to the occasion. Then the 
women are required to arrange themselves in a circle. After a 
long pause and profound silence, Mumbo points out those that 
have been disobedient to their husbands, or otherwise have 
behaved improperly, and they are immediately seized, stripped, 
tied to a post, and severely beaten with Mumbo’s rod, amid the 
shouts and deridings of the whole assembly. 

And to such humiliation of woman, are boys, in some instan¬ 
ces at least, systematically trained. The Hottentot mother, 
who has brought up her boy with tenderness till he has reached 
the period when custom demands his initiation by certain cere¬ 
monies into the society of men, is the first to feel the weight of 
his arm on his return home from the scene of his transition ; for, 
to show that he is now a man and has the spirit of a man, he 





A Parsee Woman of Bombay , of high rank , 


in fall Drest . 


rJ 



























' 







- 








* 







































.. » 





LECTURE ON WOMEN. 


149 


beats her soundly; nor does censure follow the barbarous act, but 
he is applauded for his contempt of the society and authority of 
woman. For aught I know, the mother herself applauds it,—but 
how deep her degradation, when prepared to submit to insult like 
this on maternal dignity and honor i How unlike is the spirit ot 
Christianity, prompting the son, in the perfection of his under¬ 
standing, in the plenitude of his power, and amid the self-gratu- 
lations of his independence, to submit to the mild reason of his 
mother,—to acknowledge her unassuming sway, and admit that 
though independent of all things else, he cannot do without the 
smiles of maternal approbation, the admonitions of maternal soli¬ 
citude, and the reproofs of maternal tenderness and integrity. 

Woman, in unevangelized lands, is forced to perform the most 
perilous and menial services of the state and the family. The 
three thousand wives of the king of Dahomey are enrolled in the 
army, formed into regiments, armed with all the accoutrements 
of war, and a part of them serve as the king’s body-guard. 
These numerous queens, and the other thousands belonging to 
the kings of Ashantee and Yarriba, are but servants, maintained 
for ostentation,—to display the wealth and power of their royal 
masters ; and when not engaged in fighting the battles or guard¬ 
ing the persons of their lords, they are doomed to labor in the 
fields and submit to all the drudgery that pertains to the wife of 
the meanest subject of the realm. Nor is this all. At the death 
of an African king, his wives are slaughtered by scores and by 
hundreds, from an idea that their attendance will be needed in 
another world. 

Go with me to Yan Dieman’s Land, and see the weaker sex 
charged with the whole burden of supporting their families,— 
husbands, children and all. Is the rough soil to be cultivated ? 
In their hands are the implements of labor. Is the sea to be 
searched for the sea-carp or the lobster? They are found 
plunging from the projecting rocks into the briny flood, remain¬ 
ing on the rocky bottom, beneath the waves, twice as long (says 
a naval officer) as the most expert of our divers,—filling their 
baskets,—returning ashore,—drying themselves a few minutes ty 
the fire, and warming their chilled limbs, and then resuming 
their perilous toils, while their husbands, through the whole, are 
seated comfortably around the fire, feasting on the choicest; of 
the fish, and the most delicate of the broiled fern-roots. 

Nor need I carry you to the other side of the globe, to witness 
the unseemly toils and bitter sufferings of benighted woman. Our 
own continent supplies us practical illustrations without end. 


150 


LECTURE ON WOMEN. 


Let a fact or two suffice. Father Joseph (a missionary on the 
banks of the Oronoco) ventured to reprove an Indian female, for 
destroying her infant daughter. She replied, “ O that my 
mother had thus prevented the manifold sufferings I have 
endured ! Consider, father, our deplorable condition. Our hus¬ 
bands go out to hunt; we are dragged along with one infant at 
the breast and another in a basket. Though tired with long 
walking, we are not allowed to sleep when we return, but must 
labor the whole night in grinding maize to make chica for them 
They get drunk and beat us; they drag us by the hair of the 
head and tread us under foot. And after such a slavery of twenty 
years, what have we to comfort us ? A young wife is brought 
home and permitted to abuse us and our children. What kind¬ 
ness can we show our daughters, equal to putting them to death? 
Would to God my mother had put me under ground the moment 
[ was born ! ” 

One case more only for the sake of contrast. 11 Soon after my 
acquaintance with these Indians,” (says a missionary to the 
Choctaws,) “1 one day saw a chief travelling on horseback, 
quite at his ease, followed by his poor wife, who was not only on 
foot, but carried his infant child, his rifle, and a quantity of pro¬ 
visions in a large basket at her back, supported by a strap drawn 
across her forehead. At a subsequent season, I met the same 
family again on their travels; the chief was now on foot, laden 
with his own arms, and he had kindly placed his wife on the 
saddle. The child, too, now much larger than before, was 
sweetly sleeping in the arms of its father, who himself seemed 
clnerful and happy amid the fatigues of the way.” The 
language of the poet to his wife he practically adopted as 
his own: 

“ On all her days let health and peace attend, 

May she ne’er want nor lose a friend; 

May some new pleasure every hour employ, 

But let her husband be her highest joy.” 

And what think you was the cause of this wonderful trans¬ 
formation ? The Choctaw Chief had become a follower of 
Christ. 

But the widowhood of the Pagan wife and mother is, if pos¬ 
sible, more wretched than her married life. As if Satan could 
not bear that the daughters of the first victim of his seduction 
should find peace in any condition, he first torments them as 
daughters in the house of their fathers, then as wives in the 
dwellings of their husbands, and then as widows, cast out from 



A Dancing Girl of Bengal, 


































































































































































LECTURE ON WOMEN. 


153 


every charity of human life. Under the dark covert of Pagan 
superstition and Mahometan delusion, unopposed by the sword 
of the Spirit, he accomplishes with ease his fiendish purposes, 
and adds the wormwood and gall of universal malice and con¬ 
tempt to all the bitterness of the dregs that had filled her cup of 
woe, from the cradle to the death of her husband. Formerly, 
the Cadre widow, on the decease of her husband, whatever 
was the season of the year, and whatever her condition, was 
compelled to fly to the forest, and houseless, hungry, and alone, 
mourn her .loss day after day. During her absence her dwelling 
was plundered by her relatives of everything valuable, set on 
fire, and consumed, and the only dowry allotted her from her 
husband’s property was a new garment, made from the hide of 
one cf his oxen. On returning from the wildernesss, she built a 
new hut with her own hands, and subsisted on the avails of her 
own labor. Missionary enterprise has succeeded in abolishing 
this cruel custom, and Mr. Shaw, the missionary who was instru¬ 
mental in accomplishing it, received the name of Umkinets Um- 
fazie, (the woman’s shield,) by which he is now generally known 
in Caffraria. In Greenland, when the husband dies, the widow, 
if unprotected by friends, is usually robbed of a considerable por¬ 
tion of her property by those who come to sympathize with her 
by an affected condolence, and can obtain no redress. If aged 
and infirm, she is not unfrequently buried alive by her own 
children. 

As the legitimate consequences of their servile and wretched 
condition, females of every unevangelized land are devoid of 
those sentiments of delicacy, and that refined taste and acute dis¬ 
crimination between the lovely and the disgusting in manners 
and customs, which distinguish the sex in lands enlightened by 
the gospel. Before Christianity commenced its reign in the Soci¬ 
ety Islands, wrestling was a favorite amusement of females, and 
one in which those of the highest rank engaged, not only with 
each other, but also with the men, in the presence of thousands 
of spectators of both sexes. Immediately after marriage, every 
female provided herself with an instrument set with rows of 
shark’s teeth, with which, on the death of any of the family, she 
fearfully cut and lacerated herself, beating the head, temples, 
cheeks, and breast, till blood flowed profusely, while she uttered 
the most deafening and agonizing cries. Filthy in their persons, 
indecent in their apparel, fantastic in their ornaments, and famil¬ 
iar beyond endurance in their approaches to the other sex, their 
character stands forth an enduring but sad monument of that 


154 


LECTURE ON WOMEN. 


intellectual and moral degradation which Paganism and Mahom¬ 
etanism have spread far and wide. Here their bodies are rubbed 
with bear’s grease, and there with fish oil, or some offensive 
compound of vegetable and animal matter. The sheep-skin, or 
the bullock’s hide,—the tattered handkerchief, or the entrails of 
slain beasts, serve for partial protection from the frosts of winter, 
or the burning summer’s sun; and scarcely answering the purpose 
ol fig-leaves in the fallen first pair, are not unfrequently laid 
aside as needless incumbrances, while the whole person is 
exposed to the observation of every passer-by. In Arabia, they 
stain their fingers and toes red; their eye-brows black, and 
their lips blue. In Persia, they paint a black streak around the 
eyes, color their eye-brows and hair, and stain the face and neck 
with figures of beasts, birds, flowers, &c. The Hottentot women 
paint the entire body in compartments of red and black. Hin¬ 
du females, when they wish to appear particularly lovely, paint 
the body with saffron and tumeric mixed with grease. In nearly 
all the islands of the Pacific and Indian oceans, and in many other 
parts of the world, like the men, they tattoo the body, with an 
instrument resembling somewhat a fine-toothed comb, whose sharp 
teeth, dipped into a solution of indigo or soot, are thrust into the 
flesh, introducing the coloring matter to remain forever, and im¬ 
printing a great variety of fanciful figures on the face, the lips, 
the tongue, the limbs, the whole body. The process is painful, 
though not more so than that of the female Greenlander, who 
first saturates threads with soot, and then inserts them beneath 
the skin, and draws them through. In New Holland, the women 
cut themselves with shells, and by keeping open the wounds a 
long time, form wales or seams on the flesh, which they deem 
higlx'y ornamental. And another singular addition is made to 
their beauty by taking off the little finger of the left hand, at the 
second joint,—a process performed in infancy by tying a hair 
around it so tight as to produce mortification. In some parts of 
Hindustan, at the time of marriage, a like portion of the third 
and little finger is removed. A similar custom prevails among 
the Hottentots. Among some of the savage tribes of America, 
and also in Sumatra and Arracan, continual pressure is applied 
to the skull to flatten it, and add to the beauty of its form. In 
nearly all the Soutli Sea Islands, custom requires an incision to 
be made in the lobe of each ear, into which rolls of leaves, or 
Jong pieces of wood or ivory are inserted, and from these, shells 
or fish teeth are suspended, to such an amount that their weight 



< A KYAN WOMAN. 

From a portrait taken by M. Symes, Esq., for the East India Company. Kyan is the 
name of a people inhabiting the mountains between Arracan and Ava. All the *women 
of that tribe, when they arrive at a certain age, have the face tattooed. For a description 
»f if*e process of tattooing, see opposite page. 












































































































LECTURE ON WOMEN. 


157 


draws down the ear nearly to the shoulder, and not unfrequently 
tears it asunder. The mother of Sumatra carefully flattens the 
nose of her daughter; and in New Guinea, the nose is perforated, 
and a large piece of wood or bone inserted, making it difficult to 
breathe. On the north-west coast of America, an incision more 
than two inches in length is made in the lower lip, and filled with 
a wooden plug. In Guiana, the lip is pierced with thorns, the 
heads being inside the mouth and the points resting on the chin. 
And in Java, Borneo, and Celebes, they file their teeth to a point, 
and color them black, considering it disgraceful to let them 
remain “ white like the teeth of dogs.” 

In some countries corpulency is esteemed essential to beauty; 
and the wives of kings and chiefs are beloved in proportion to the 
sleek fatness and gross weight of their persons The Tunisian 
woman, of moderate pretensions to beauty, needs a slave under 
each arm to support her when she walks, and a perfect belle car¬ 
ries flesh enough to load down a camel. So anxious are mothers 
that their daughters should attain this unwieldy size, that they 
compel them to eat enormous quantities of fattening food and 
drink several bowls of camel’s milk every day. Mungo Park 
describes a poor girl as crying for more than an hour, with a 
bowl at her lips, while her mother stood over her with a rod, and 
beat her cruelly, if she failed to swallow fast enough. And Capt. 
Clapperton found himself in not a little difficulty at Houssa, 
through the importunity of an Arab widow, whose wealth and 
rank, enforced by the charms of a huge person, black-dyed eye¬ 
brows, blue hair, red stained hands and feet, all adorned with 
necklaces, girdles and bracelets, seemed to fit her for the station of 
a queen, whither her aspirations tended, and to which, with Clap¬ 
perton for a husband, she doubted not she might attain. But he 
happened not (O cruel!) to fancy “ a walking tun-butt” for a wife, 
and preferred the loss of tjie honors of African royalty to the life- 
companionship of five hundred pounds of Arab flesh. 

The beauty of a Chinese lady is in her feet, which in childhood 
are so compressed by bandages as effectually to prevent any fur¬ 
ther increase in size. The four smaller toes are turned under the 
foot, to the sole of which they firmly adhere. The poor girl not 
only endures much pain, but becomes a cripple for life. Another 
mark of beauty and distinction lies in the length to which the 
finger nails are allowed to grow,—a length that requires them to 
be shielded from accident by casings of bamboo. The ambitious 
beauties of Siam, not content with protecting carefully these 
ever-growing excrescences of nature, provide themselves with 
artificial r r Is four inchevS iong 


« 


158 


LECTURE ON WOMEN. 


Allow that, agreeably to the proverb, “ there is no disputing 
of ♦astes,” and that no nation or individual is responsible to 
another for peculiar customs, will it be questioned that the wear¬ 
ing of cumbrous and unwieldy ornaments, and the disfiguring of 
the body, and forcing it into uncouth forms at the expense of so 
much suffering, are customs offensive to nature, and to nature’s 
God,—the legitimate progeny of Paganism?—and so far as ever 
grafted upon the stock of Christianity, are they more incongruous 
with its simplicity and at variance with its spirit, than repulsive 
to reason and common sense? Foolish and unseemly customs 
are not confined to Pagan and Mahometan females, it is true,— 
they exist in more enlightened lands; but in these lands, they are 
one after another assailed, changed and banished by the mild genius 
of Christianity: while, in the darker portions of the earth, they 
enter into the very constitution of society, and know no change 
or modification, more than the elements of nature, or the imme¬ 
morial rites of a bloody superstition. Deplorable, then, are the 
delusions under which the god of this world hath bound down 
the nations that yield unresistingly to his sway,—severe the bond¬ 
age under which they wear out hated life, and melancholy the 
barbarous customs, which through conscience, fancy, or caprice, 
his tyrant arm imposes on successive generations. 

To all this may be added their unbounded superstition. Their 
servile fear of the gods amounts to a terror which quenches the 
kindlings of natural affection, and drives them on to deeds of 
darkest inhumanity. Ignorant of the God of love, and conceiving 
of their divinities as capricious, malignant and revengeful, they 
are easily impelled to sacrifices at which nature shudders, and 
every sentiment of true piety stands aghast. Unenlightened by 
education, and enslaved by the spirit of idolatry, they become the 
victims of priestly craft, without resistance, and the dupes of 
their own vain imaginings, as if reason and conscience entered 
not at all into their moral constitution. The African female 
ventures not to commence a journey, nor to undertake important 
business of any kind, till well furnished with protective charms, 
consisting chiefly of bits of paper, which contain a written sen¬ 
tence, or fragment of a sentence, carefully deposited within a bag 
fastened to her person. The women of Houssa, seeing Major 
Denham using a pen, came to him in crowds, to obtain a scrawl 
that should serve as an amulet to restore their beauty, to preserve 
the affections of their lovers, or to destroy a rival. If a child be 
born in Madagascar, on a day reputed unlucky, its evil destiny 
must be averted, by the lestruction of its life, under t.he hands 



A Hindu Woman of the Brahmin caste. She has prepared a dinner of rice , placed it 
upon a Plantain leaf and is carrying it to her husband. 





















































LECTURE ON WOMEN. 


161 


of its parents. The only alternative is, to leave it in a narrow 
path, over which a herd of cattle is furiously driven, while the 
p'arents stand looking on from a distance; and if it chance to 
escape unhurt, they run to embrace it, convinced that the malig¬ 
nant influence is removed. Sometimes the child is drowned in a 
vessel of water prepared for the purpose, or thrown into a pit, 
with its face downward, or suffocated by stuffing a cloth into its 
mouth; but the parents themselves are commonly the execution¬ 
ers, under the impression that there is no other way of saving the 
child from the misfortunes that await its future years. From 
time immemorial, Hindu* mothers have thrown their infant 
children into the Ganges, to be devoured by alligators; not 
because they were destitute of maternal affection, but because a 
mother’s love was overpowered by her fears of the wrath of some 
offended deity. The Hindu widow burns on the funeral pile 
of her husband. Thus she escapes the obloquy of widowhood, 
and becomes entitled, as she believes, to a residence with her 
husband and their relatives in heaven. Thanks to the gospel of 
Christ, this horrid superstition has relaxed its grasp on Indian 
mind ; but, till within a few years, thousands of widows became 
annually its victims; and at the death of princes and other men 
of elevated rank, possessed of many wives, the dreadful sacri¬ 
fice has been all that Abaddon himself could desire. Twelve 
widows in one instance, eighteen in another, thirty-seven in 
another, and on the death of Ajie, prince of Malwar, fifty-eight 
threw themselves on the funeral piles of their husbands and per¬ 
ished. As late as 1844 twenty-four women were burnt in Pun¬ 
jab. There can be no doubt that this dreadful sacrifice is some¬ 
times voluntary on the part of the victim, but it is by no means 
universally so. Not only is all the earthly glory of the deed, and 
the happiness of a Pagan heaven promised on the one hand, and 
all the terrors of contempt and persecution through life, with ever¬ 
lasting infamy, arrayed on the other, but force is applied, with 
fiend-like perseverance, to compel the unhappy wife to mount 
the blazing altar of Moloch. 

Follow me to the immolation of a Brahmin’s widow in Northern 
Hindustan. The unfortunate woman, of her own accord, has 
ascended the burning pile. The torture of the fire is more than she 
can endure, and by a violent struggle she throws herself beyond 
the reach of the flames, and tottering to a river near by, is kindly 
plunged into it by some English gentlemen present, to assuage her 
torments. She retains her senses perfectly, shrinks with dread 
from mother encounter with the flames, and refuses so to die. Her 

11 


162 


LECTUllE ON WOMEN. 


inhuman relatives then take her by the head and feet, and throw 
her upon the pile, and hold her there till driven away by the heat. 
They endeavor too, to stun her with blows,—but again she escapes 
and makes to the river. Her relatives then try to drown her, 
but one of the English gentlemen mentioned interferes, and she 
throws herself into his arms, begging him to save her. “ I can¬ 
not describe to you,” says one present at the scene, £ *'the horror 
I felt at seeing her mangled condition ; almost every inch of skin 
on her body had been burnt off,—her legs and thighs, her arms 
and back, were completely raw,—her breasts dreadfully torn, and 
the skin dangling from them in threads,—the skin and nails of 
her fingers had peeled wholly off, and were hanging to the back 
of her hands. In fact, I never saw and never read of so entire a 
picture of misery as this poor woman displayed. She still dread¬ 
ed being again committed to the fire, and called to us to save her. 
Her friends at length desisted from their efforts. We sent her to 
die hospital. Every medical assistance was given, but, after 
lingering twenty hours, in excruciating pain, her spirit departed.” 

Such is the superstition of heathen lands. Its forms are vari¬ 
ous, but its spirit is everywhere the same. It leads its vota¬ 
ries to defile themselves with the mud of the streets, to measure 
the distance from their homes to their temples, by the length of 
their bodies prostrated every six feet of the way,—to swing in the 
air, suspended by hooks thrust through the muscles of the back, 
and to submit to a thousand other tortures, in honor of some 
cruel but imaginary deity. It teaches the brother to betray 
the sister,—the mother to imbrue her hands in the blood of her 
own offspring,—and the son to light the pile which consumes the 
mother that gave him life. It glories in deeds like these, as more 
pleasing to the gods than any alleviation of human woe that 
kindness can effect, and more intrinsically meritorious than all 
the moral virtues commended by the philosophy of Seneca, or the 
precepts of Christ. 

But it is time to close. We have now cursorily glanced at the 
character of woman, as unaffected by the refining and elevating 
influences of Christianity. We have seen her trodden down as 
the mire of the streets by him whom Heaven created to be her 
protector and comforter. We have seen unevangelized man 
everywhere, like the fabled generation of warriors springing 
from the serpent’s teeth armed for the work of destruction, direct¬ 
ing his chief malignities against woman,—his best friend, his 
safest counsellor,—his most unfailing solace,—because her native 
'imidity and weakness invite the violence and insult of a coward- 



A HINDU MOTHER LAMENTING THE DEATH OF HER CHILD. 

“ From, time immemorial , mothers have thrown their children into the Ganges, to tit 
devoured by alligators, not because they were destitute of maternal affection, but because a 
mother’s love was overpowered by her fears of the wrath ot some offended deity ” — P. 161 











































































LECTURE ON WOMEN. 


166 


arm! We have seen her lost to self-respect, dead to instinctive 
affection, ignorant of the rights with which her Maker has invested 
her, unacquainted with her relations to eternity, indulgent to the 
wildest passions of depraved nature, and plunged far down the 
abyss of unnatural crime.. We have marked her wanderings, 
listened to her complaints, and seen her scalding tears. And 
have we no sympathy in her sufferings ?—no arm that will 
extend to her relief ?—no voice that will call her to Calvary, and 
direct her eye to woman’s friend and Saviour, and thenCe to 
a world of unmingled purity and love ^ Measures are in pro¬ 
gress (thank God!) for restoring woman to her true dignity, and 
re-establishing her just relations to man as her husband, guar¬ 
dian, and unfailing friend. The same measures will restore the 
world to the dominion of Christ, and man, in all his tribes, to the 
sway of reason and revelation. Then shall it no more be said 
that 

- 11 his ambition is to sink, 

To reach a depth profounder still, and still 
Profounder, in the fathomless abyss 
Of folly, plunging in pursuit of death j” 

but he shall rise to “ glory, honor, and immortality,” and share 
it with the helper of his faith and love, the mother of his chil¬ 
dren, the softener of his dying pillow,—the kind angel that hovers 
over him as his soaring spirit takes its flight. Not far distant is 
the day, unless we quite mistake the “ signs of the times,” 
when, throughout all nations, woman shall resume the station 
Heaven first assigned her, and form again the loveliest ornament 
of humanity,—man’s coadjutor in works of faith and labors of 
love, and childhood’s most persuasive teacher of all that is virtu¬ 
ous, lovely, and of good report, in human disposition and action. 
Soon let that day of brightness dawn,—that glorious era be fully 
ushered in ; for it shall prove the termination of earth’s bitterest 
woes, and the consummation of Heaven’s most earnest labors 















A Thug disguised as a Merchant 































































































HABITS AND SUPERSTITIONS OF THE THUGS, 

A SECT WHO PROFESS TO BE 

DIVINELY AUTHORIZED TO PLUNDER AND MURDER. 

COMPILED PRINCIPALLY FROM THE OFFICIAL DOCUMENTS OF CAPT. SLEEMAN, AGENT 
OF THE EAST INDIA COMPANY FOR THE SUPPRESSION OF THUGGEE 


While Europeans have generally travelled through India in 
comparative security, arising from the dread inspired by the 
power*and dominion of the British government, the path of the 
native has been beset with perils by hordes of ferocious robbers, 
which every where abound, from the highest regions of the 
Himelaya Mountains to the southern extremity of Hindoostan. 
The most sanguinary class of these freebooters are the Thugs, 
or Phansigars. Their existence appears to have been entirely 
unknown to Europeans until about the year 1800. From Janu¬ 
ary, 1826, to December, 1835, the number of Thugs committed 
by various magistrates amounted to 1562. Of these 328 were 
punished by death, 999 by transportation, 77 by imprisonment 
for life; from 21 security was required; 71 were sentenced to 
limited periods of imprisonment; making a total of 1450 con¬ 
victed. Of the remainder, 21 were acquitted, 11 escaped, 31 
died before sentence, and 49 were admitted evidence for the 
prosecution. 

Gangs of Thugs sometimes consist of two or three hundred 
persons. In such instances, they commonly follow each other, 
in small parties of ten or twenty, upon roads parallel to each 
other, being prepared to concentrate on any point, when neces¬ 
sary. Different parties frequently act in concert, apprizing one 
another of the approach of travellers whose destruction promises 
a valuable booty. They assume the appearance of ordinary 
travellers: sometimes they pretend to be traders; and, if en¬ 
riched by former spoliations, travel on horseback, with tents, 
and pass for wealthy merchants, or other persons of consequence. 
Sometimes they commence their route in more humble charac¬ 
ters ; but acquiring, in their rapacious progress, horses and bul¬ 
locks, these at once furnish them with the means of transporting 
the remainder of their plunder, and of making pretensions to 
higher degrees of wealth and station. 



1T0 


HABITS AND SUPERSTITIONS 


Thugs are accustomed to wait at choultries, on the high roads, 
or near towns where travellers rest. They arrive at such places, 
and enter towns and villages, in straggling parties of three or 
four persons, appearing to meet by accident, and to have no pre¬ 
vious acquaintance. On such occasions, some of the gang are 
employed "as emissaries, to collect information, and, especially, 
to learn if any persons with property in their possession are 
about to undertake a journey. They are often accompanied by 
children of ten years of age and upwards ; who, while they per¬ 
form menial offices, are gradually initiated into the horrid prac¬ 
tices of Thuggee, and contribute to prevent suspicion of their 
real character. .Skilled in the arts of deception, they enter into 
conversation, and insinuate themselves by obsequious attentions 
into the confidence of travellers of all descriptions, to learn from 
them whence they came, whither and for what purpose they are 
journeying, and of what property they are possessed. When, 
after obtaining such information as they deem requisite, the 
Thugs determine to attack a traveller, they usually propose to 
him, under the specious plea of mutual safety, or for the sake 
of society, to travel together; or else they follow him at a little 
distance, and, when a fit opportunity offers for effecting their 
purpose, one of the gang suddenly throws a rope or sash round 
the neck of the unfortunate victim, while the rest contribute, in 
various ways, to aid the murderous work. 

Intrepidity does not appear to be a characteristic of the Thugs ; 
and, in truth, it is a quality not to be looked for in assassins by 
profession. A superiority in physical force is generally regarded 
as an indispensable preliminary to success. Two Thugs, at the 
least, are thought necessary for the murder of one man ; and, 
more commonly, three are engaged. Some Thugs pride them¬ 
selves. upon being able to strangle a man single-handed; and 
this is esteemed a most honorable distinction. But the majority 
of them are, and ever have been, firm adherents of the maxim, 
that “ discretion is the better part of valor.” 

Some variations have existed in the manner of perpetrating 
the murders; but the following seems to be the most general. 
W T hile travelling along, one of the gang suddenly throws the 
rope or cloth round the neck of the devoted individual, and 
retains hold of one end, the other end being seized by an accom¬ 
plice, The instrument of death, crossed behind the neck, is 
then drawn very tight, the two Thugs who hold it pressing the 
head of the victim forwards: a third villain, who is in readiness 


OF THE THUGS. 


171 


behind the traveller, seizes him by the legs, and he is thus 
thrown on the ground. In this situation, there is little opportu¬ 
nity of resistance. The operation of the noose is aided by kicks 
inflicted in the manner most likely to produce vital injury, and 
the sufferer is thus quickly despatched. 

The best precautions are taken to guard against discovery or 
surprise. Before the perpetration of the murder, some of the 
gang are sent in advance, and some left in the rear of the place, 
to keep watch, to prevent intrusion, and to give warning, if 
occasion requires, to those engaged in the act. Should any 
persons unexpectedly pass that way before the murdered body is 
buried, some artifice is practised to prevent discovery, such as 
covering the body with a cloth, while loud lamentations are 
made, professedly on account of the sickness or death of one of 
their comrades ; or one of the watchers will fall down, apparently 
writhing with pain, in order to excite the pity of the intruding 
travellers, and to detain them from the scene of murder. 

Such are the perseverance and caution of the Thugs, that, in 
the absence, of a convenient opportunity, they have been known 
to travel in company with persons, whom they have devoted to 
destruction, for several days before they executed their inten¬ 
tion. If circumstances favor them, they generally commit the 
murder in a jungle, or in an unfrequented part of the country, 
and near a sandy place or dry watercourse. Particular tracts 
are chosen, in every part of India, where they may exercise their 
horrid profession with the greatest convenience and security. 
The most favorite places are much-frequented roads, passing 
through extensive jungles, where the ground is soft for the grave, 
and where the local authorities take no notice of the bodies. 

In these chosen spots, a hole, three or four feet in depth, usu¬ 
ally forms the grave of the unhappy traveller, who is placed in 
it with his face downwards. The barbarous character of the 
Thugs is displayed in their treatment of the wretched remains 
of the murdered persons. Though death brings a termination of 
suffering, it does not put an end to the outrages of the murder¬ 
ers. Long and deep gashes are made in various parts of the 
bodies: sometimes the limbs are disjointed, and the figure dis¬ 
torted into unusual positions. These outrages arise from various 
motives. Their intention generally is to expedite the decom¬ 
position of the body, and to prevent its inflation, which, by 
causing fissures in the superincumbent sand, might attract jack¬ 
als, and thus lead to the discovery of the corpse. Sometimes, 


172 


HABITS AND SUPERSTITIONS 


however, these deeds have been the result of disappointment, 
and the emanations of a petty and unmanly revenge. When the 
amount of plunder is less than had been expected, the villains 
have frequently vented their displeasure in wanton indignities 
on the unconscious remains of the dead. 

If, when a murder is perpetrated, a convenient place for inter¬ 
ring the body be not near, or if the Thugs be apprehensive of dis¬ 
covery, h is either tied in a sack, and carried to some spot where 
it is not likely to be found, or is put into a river or a well. In 
Oude, where the fields are almost all irrigated from wells, the 
bodies were generally thrown into them; and when the cultivat¬ 
ors discovered these relics of crime, they hardly ever thought 
it worth while to ask how they came there — so accustomed were 
they to find them. If none of these expedients be advisable, a 
shallow hole is dug, in which the corpse is buried till a fit place 
for interring it can be discovered, when it is removed, and cut 
in the manner already mentioned. If compelled to perform the 
interment under circumstances which subject them to the risk 
of observation, the Thugs put up a screen on the wall for a 
tent, and bury the body within the enclosure ; pretending, if 
inquiries are made, that their women are within the screen. If 
the traveller had a dog, it is killed, lest the affection of the ani¬ 
mal should cause the discovery of the body of his murdered 
master. 

Travellers resting in the same choultry with Thugs are some¬ 
times destroyed in the night. On these occasions, a person is 
not always murdered when asleep; as, while he is in a recum¬ 
bent posture, the stranglers find a difficulty in applying the cloth. 
The usual practice is, first to awaken him suddenly, with an 
alarm of a snake or a scorpion, and then to strangle him. 

In attacking a traveller on horseback, one of the gang goes in 
front of the horse, and another has his station in the rear; a third, 
walking by the side of the traveller, keeps him engaged in con¬ 
versation, till, finding that he is off his guard, he suddenly seizes 
the victim by the arm, and drags him to the ground, the horse 
at the same time being seized by the foremost villain: the mis¬ 
erable sufferer is then strangled in the usual manner. 

Against Thugs, it must be obvious that arms, and the ordinary 
precautions taken against robbers, are unavailing. When a per¬ 
son is armed with a dagger, it is usual for one of the villains to 
secure his hands. It sometimes happens that entire parties of 
travellers, while journeying in imaginary security, are suddenly 


OF THE THUGS. 


173 


cut off. Such are the cruelty and cupidity of these wretches, 
that, on the presumption of every traveller possessing concealed 
treasure, or some property, however trifling, the greatest appa¬ 
rent indigence does not always afford security. 

The plunder is sometimes carried home, sometimes disposed 
of on the road. If the murdered person resided near the place 
of his assassination, the property is carried to a distance : if, 
as is more commonly the case, he is a stranger, they do not scru¬ 
ple to offer the fruits of their rapine in the immediate vicinity 
of their crime: the only precaution taken is, that the place of 
sale be in advance of that where the murder was committed, and 
not a village where the traveller had previously been seen. 

A portion of the plunder is usually appropriated to defraying 
the expenses of religious ceremonies; and sometimes a part is 
also allotted for the benefit of widows and families of deceased 
members of the gang. The residue of the booty, being divided 
into several parts, is generally shared as follows — to the leader, 
two shares; to the men actually concerned in perpetrating the 
murder, and to the person who cut the dead body, each one 
share and a half; and to the remainder of the gang, each one 
share. 

The operations of the Thugs are facilitated, and their designs 
cloaked, by a peculiar dialect: they have recourse, also, to a 
variety of signs. Drawing the back of the hand along the chin, 
from the throat outwards, implies that caution is requisite — that 
some stranger is approaching. Putting the open hand over the 
mouth, and drawing it gently down, implies that there is no 
longer cause for alarm. If an advanced party of Thugs over¬ 
take any traveller whom they design to destroy, but have need of 
more assistance, they make certain marks on the roads, by which 
those of the gang who follow understand that they are required 
to hasten forward. A party in advance also leaves certain 
marks, where a road branches off, as intimations to those who 
are behind. They draw their feet along the dust, in the direc¬ 
tion they have taken ; and if their friends are to follow quickly, 
they leave the dust piled up at the end of the line where the 
foot drops, or make a hole in the dust with the heel. If the 
road afford no dust, they leave two stones, placed one upon the 
other, in the line they have taken, and strew a few leaves of 
trees along the road. If their coadjutors are to make haste, they 
make a very long l‘ne of leaves. They have many other signs, 
for similar purposes 


174 


HABITS AND SUPERSTITIONS 


Of the number of persons who fall victims to these lawless 
associations, it is obvious that no estimate can be made deserving 
of the slightest confidence. The number has, without doubt, 
varied greatly at different periods. There is reason to believe 
that, from the time of the conquest of Mysore, in 1799, to 1807 
and 1808, the practice, in that part of India, reached its height, 
and that hundreds of persons were annually destroyed. In one 
of his reports, the magistrate of Chittoor observes, “ I believe 
that some of the Phansigars have been concerned in above two 
hundred murders: nor will this estimate appear extravagant, if 
it be remembered that murder was their profession — frequently 
their only means of gaining a subsistence. Every man of fifty 
years of age has probably been actively engaged, during twenty- 
five years of his life, in murder ; and, on the most moderate com¬ 
putation, it may be reckoned that he has made one excursion a 
year, and met, each time, with ten victims.” 

The profession of a Thug, like almost every thing in India, 
is hereditary, the fraternity, however, receiving occasional reen¬ 
forcement from strangers; but these are admitted with great 
caution, and seldom after they have attained mature age. 

The children of Thugs, during their more tender years, are 
kept in ignorance of the occupation of their fathers. After a 
time they are permitted to accompany them ; but a veil is thrown 
over the darker scenes of the drama. To the novice, indeed, 
the expedition presents nothing but an aspect of pleasure. He 
is mounted on a pony; and being, by the laws of the Thugs, 
entitled to his share of the booty, he receives a portion of it, in 
presents suited to his years; the delight attending the acquisi¬ 
tion being unalloyed by any consciousness of the means by which 
it has been obtained. The truth reveals itself by degrees. In 
a short time, the tyro becomes aware that his presents are the 
fruits of robbery. After a while, he has reason to suspect that 
robbery is aggravated by a fouler crime. At length, suspicion 
passes into certainty ; and finally, the pupil is permitted to wit¬ 
ness the exercise of the frightful handicraft which he is destined 
to pursue. The moral contamination is now complete ; but it 
is long before the disciple is intrusted with the performance of 
the last atrocity. He passes through a long course of prepara¬ 
tory study—being first employed as a scout, next as a sexton, 
then as a holder of the limbs — before he is in any case thought 
worthy of being elevated to the dignity of a strangler. 

A too precipitate disclosure of the frightful truth has some 


OF THE THUGS. 


175 


times produced fatal consequences. The following affecting 
story, related by a Thug who had become approver against his 
comrades, will illustrate this. “ About twelve years ago,” said 
the narrator, “ my cousin, Arrian Subahdar, took out with us my 
cousin Kurhora, brother of Omrow, (approver,) a lad of fourteen, 
for the first time. He was mounted on a pretty pony; and 
Hursooka, an adopted son of Aman, was appointed to take 
charge of the boy. We fell in with five Sieks; and when we 
set out before daylight in the morning, Hursooka, who had been 
already on three expeditions, was ordered to take the bridle, and 
keep the boy in the rear, out of sight and hearing. The boy 
became alarmed and impatient, got away from Hursooka, and 
galloped up at the instant the ‘I hirneej or signal for murder, 
was given- He heard the screams of the men, and saw them 
all strangled. He was seized with a trembling, and fell from his 
pony. He became immediately delirious, was dreadfully alarmed 
at the turbans of the murdered men, and, when any one touched 
or spoke to him, talked wildly about the murders, screamed as 
if in sleep, and trembled violently. We could not get him for¬ 
ward; and, after burying the bodies, Aman, myself, and a few 
others, sat by him while the gang went on. We were very fond 
of him, and tried all we could to tranquillize him, but he never 
recovered his senses, and before evening he died. I have seen 
many instances of feelings greatly shocked at the sight of the 
first murder, but never one so strong as this. Kurhora was a 
fine boy ; and Hursooka took his death much to heart, and 
turned Byragee. He is now at some temple on the banks of the 
Nerbudda River.” 

The indiscriminate slaughter in which these miscreants might 
oe tempted to indulge is in some degree restrained by supersti¬ 
tion. It is deemed unlucky to kill certain castes and classes; 
and their members are therefore usually respected. The most 
important and extended exception to the general rule of murder, 
\s that of the female sex. Thugs, who have any real regard tc 
the principles which they profess to respect, never take the lives 
of women. It cannot, however, be supposed that such a rule 
should be invariably observed by such persons as form the soci¬ 
ety of Thugs ; and, in fact, it is constantly violated. “ Among 
us,” said one of the approvers interrogated by Captain Sleeman, 
il it is a rule never to kill a woman ; but if a rich old woman is 
found, the gang sometimes get a man to strangle her, by giving 
him an extra share of the booty, and inducing him to take the 


176 


HABITS AND SUPERSTITIONS 


responsibility upon himself. We have sometimes killed other 
prohibited people, particularly those of low caste, whom we 
ought not even to have touched.” 

Among the privileged classes are washermen, poets, profess¬ 
ors of dancing, blacksmiths, carpenters, musicians, oil-venders, 
sweepers, the maimed, the leprous, and those persons who carry 
the water of the Ganges into distant parts of India, to be used 
for religious purposes. 


The sacred cow, in 
the eyes of all Hindoos 
who have any preten¬ 
sions to consistency, is 
a protection to its pos¬ 
sessor ; art is, howev¬ 
er, sometimes resorted 
to, for the purpose of 
removing this impedi¬ 
ment to business. A 
party of Thugs pro¬ 
jected the murder of 
fourteen persons, in¬ 
cluding several wo¬ 
men; but the design 
could not be carried 
into effect, because 
the victims had a cow 
with them. W ith 



A Carrier of the Ganges IVater. 


some difficulty, they were persuaded to sell the cow to the 
Thugs ; who, to induce the travellers to consent to the sale, 
pretended that they had vowed to make an offering of a cow 
at Shaphore, and were much in want of one. The cow was 
actually presented to a Brahman at Shaphore ; and, the obsta¬ 
cle being removed, the whole of the unsuspecting travellers, 
including the females, were, two or three hours afterwards, 
strangled. 

The movements of the followers of Thuggee are invariably 
governed by omens with which they believe their goddess favors 
them. However favorably an expedition may have been com¬ 
menced, success is liable to be postponed by a multiplicity of 
ominous appearances. The dog enjoys the prerogative of putting 
a veto on their proceedings, by shaking his head. Sneezing 
entitles all the travellers within the gripe of the assassins to the 





OF THE THUGS. 


ITT 


privilege ot an escape, and no one dares to put them to death. 
The fighting of cats, in the fore part of the night, is a good 
omen ; but, if heard towards morning, it betokens evil; the evil, 
however, may be averted by gargling the mouth with a little 
sour milk, and then spirting it out. The fighting of cats during 
the day is a very bad omen, and threatens great evil: if the 
cats fall down from a height while fighting, it is still worse. 
These ills are beyond the healing influence of sour milk, and 
call for nothing less than sacrifice. The noise of jackals fight¬ 
ing is also a very bad omen, and involves the necessity of leav¬ 
ing the part of the country in which the gang hears it. Almost 
every sound made by animals, birds, and insects, and also their 
various movements, are regarded as ominous either of good or of 
evil. “ There are always signs around us,” say the Thugs, “ to 
guide us to rich booty and to warn us of danger; and if we are 
only wise enough to discern them, and religious enough to 
attend to them, we shall prosper in all our undertakings.” 

The following colloquy will illustrate the opinions, enter¬ 
tained by Thugs generally, as to the danger of associating with 
those who have not been regularly educated; the importance 
of attending to rules and omens; and the value and excellence 
of Thug learning. 

Capt . Sleeman. You consider that a borka (a leader) is 
capable of forming a gang, in any part of India to which he may 
be obliged to flee ? 

Sahib and Nasir. Certainly ; in any part that we have seen 
of it. 

Capt. S. Do you know any instance of it ? 

Sahib and Nasir. A great number. Mudee Khan was from 
the old Sindouse stock, and was obliged to emigrate after the 
attack upon that place. Many years afterwards, we met him in 
the Deccan ; and he had then a gang of fifty Thugs, of all castes 
and descriptions. We asked him who they were : he told us 
that they were weavers, braziers, bracelet-makers, and all kinds 
of ragamuffins, whom he had scraped together, about his new 
abode on the banks of the Heran and Nerbudda Rivers, in the 
districts of Jebulpore and Nursingpore. He was a Mussulman; 
and so were Lai Khan, and Kalee Khan, who formed gangs, 
after the Sindouse dispersion, along the same rivers. 

Capt. S. But these men have all been punished; which does 
not indicate the protection of Davy. 

Sahib and Nasir. It indicates the danger of scraping to- 

12 


178 


HABITS AND SUPERSTITIONS 


gether such a set of fellows for Thuggee. They Killed all 
people indiscriminately, women and men, of all castes and pro¬ 
fessions ; and knew so little about omens, that they entered 
upon their expeditions, and killed people, in spite of such as the 
most ignorant ought to have known were prohibited. They were 
punished, in consequence, as we all knew that they would be; 
and we always used to think it dangerous to be associated with 
them, for even a few days. Ask many of them who are now 
here — Kureem Khan, Sheikh Kureem, Rumzanee, and others — 
whether this is not true ; and whether they/ever let go even a 
sweeper, if he appeared to have a rupee about him. 

Capt. S. And you think that, if they had been well instruct¬ 
ed in the signs and rules, and attended to them, they would 
have thrived? 

Sahib and Nasir. Undoubtedly! so should we all. 

Capt. S. You think that an inexperienced person could not 
any where form a gang of Thugs of himself? 

Sahib and Nasir. Never. He could know nothing of our 
rules of augury, or proceedings ; and how could he possibly suc¬ 
ceed ? Does not all our success depend upon knowing and ob¬ 
serving omens and rules ? 

Capt. S. It would, therefore, never be very dangerous to 
release such a man. 

Sahib and Nasir. Never; unless he could join men better 
instructed than himself. Every one must be convinced, that it 
is by knowing and attending to omens and rules that Thuggee 
has thrived. 

The practice of Thuggee is not confined to adventurers upon 
land. The rivers of India are infested by bands of fresh-water 
pirates, of similar habits to those of the land Thugs, possessing 
the same feeling, and differing from them only in a few trifling 
paiticulars. There is still another class of Thugs, who murder 
such persons only as are travelling with their children. Their 
only object is to secure the children and sell them into slavery. 

The dark and cheerless night of superstition, which has long 
clouded the moral vision of India, has given rise to institutions 
and practices so horrible, that, without the most convincing evi¬ 
dence, their existence could not be credited by minds trained 
under happier circumstances than those which prevail in the East. 
That giant power, which has held the human race in chains 
wherever the pure and unadulterated doctrines of revelation 
have not penetrated, has, in India, revelled in the wantonness of 


4 


OF THE THUGS. 


179 


prosperity ; the foundations of delusion have been laid wide and 
deep ; the )oison of a false and brutalizing creed has been insin¬ 
uated into every action of daily life; and the most obvious dis¬ 
tinctions of right and wrong have been obliterated. 

The fact of the existence of the cold-blooded miscreants who, 
in India, make a trade of assassination, is sufficiently horrible ; 
but when it is added, that their occupation is sanctioned by the 
national religion, — that the Thugs regard themselves as engaged 
in the special service of one of the dark divinities of the Hindoo 
cree d, —that the instruments of murder are in their eyes holy, — 
and that their faith in the protection of their goddess, and the 
perpetuity of their craft, is not to be shaken, — we must be struck 
by the reflection, that we have opened a page in the history of 
man, fearful and humiliating beyond the ordinary records of 
iniquity. 

The genius of Paganism, which has deified every vice, and 
thus provided a justification of the indulgence of every evil pro¬ 
pensity, has furnished the Thugs with a patron goddess worthy 
of those whom she is believed to protect. Of Kalee, the deity 
of destruction, they are the most devout and assiduous worship¬ 
pers : in her name they practise their execrable art; and their 
victims are immolated in her honor. The Thugs believe that 
Kalee formerly cooperated more directly with them, by dispos¬ 
ing of the bodies of those whom they murdered, but she required 
them not to look back to witness her operations. All was well, 
so long as they observed this rule; but the services of the god¬ 
dess as a sextoness were lost through the carelessness or indiscreet 
curiosity of one of the association. Of the circumstances attend¬ 
ant on this mischance, there are different versions ; and at least 
two are in pretty general circulation. According to one, a party 
of Thugs, having destroyed a traveller, left the body, as usual, 
unburied, in perfect confidence of receiving the wonted aid from 
the goddess. A novice, however, unguardedly looking behind 
him, saw the patroness of the Thugs in the act of feasting on 
the corpse, one half of it hanging out of her mouth. According 
to another report, the person looking back was a slave ; and the 
goddess was engaged, not in satisfying the demands of hunger, 
or gratifying a taste for luxury by swallowing the murdered 
traveller, but in tossing the body into the air; for what purpose 
does not appear. The offence to the goddess is said, also, to 
have been aggravated by the fact that she was not attired with 
sufficient strictness to satisfy her sense of decorum. Both tales 


180 


HABITS AND SUPERSTITIONS 


agree in representing the goddess as highly displeased, and as visit¬ 
ing her displeasure upon her servants, the Thugs, by condemning 
them to bury their victims themselves. Though she refused any 
longer to relieve the earth of the loathsome burdens with which 
her worshippers encumbered it, she was so considerate as to pre¬ 
sent her friends with one of her teeth for a pickaxe, a rib for a 
knife, and the hem of her lower garment for a noose. Whether or 
not this origin of the pickaxe be generally received, it is certain 
that this instrument is held by the Thugs, throughout India, in 
the highest veneration. Its fabrication is superintended with the 
greatest care ; and it is consecrated to the holy duty to which it 
is destined with many ceremonies. In the first place, a lucky 
day must be fixed upon : the leader of the gang then instructs a 
smith to make the required tool, and the process is conducted 
with the most profound secrecy. The door is peremptorily 
closed against all intrusion ; the leader never quits the forge 
while the manufacture is going on ; and the smith must engage in 
no other work till his sacred task is completed. The pickaxe, being 
made, must next be consecrated. Certain days of the week are 
deemed more auspicious for this purpose than the rest: Monday, 
Tuesday, Wednesday, and Friday, enjoy the distinction. Care 
is taken that the shadow of no living thing may fall on the axe, 
as this would contaminate the devoted implement, and frustrate 
all the pains that had been taken in its formation. A doctor 
most deeply versed in the learning of the Thugs undertakes the 
solemn office of consecration. He sits down with his face to 
the west, and receives the pickaxe in a brass dish. The instru¬ 
ment which is to supply the want occasioned by the cessation 
of the goddess’s personal labors is first washed in water, which 
is received into a pit dug for the purpose. The pickaxe then re¬ 
ceives three other ablutions. The second washing is made with 
a mixture of sugar and water; the third with sour milk ; and 
the fourth with ardent spirits. With red lead the pickaxe is 
marked, from the head to the point, with seven spots. It is 
again placed on the brass dish, and, with it, a cocoa-nut, some 
cloves white sandal-wood, sugar, and a few other articles. A 
fire is now kindled, and the fuel consists of dried cow-dung and 
the wood of the mango or byr-tree. All the articles deposited 
in the brass pan are, with the exception of the cocoa-nut, thrown 
into the fire ; and when the flame rises, the Thug priest, hold¬ 
ing the pickaxe with both hands, passes it seven times through 
the fire. The cocoa-nut is now stripped of its outer coat, and 


OF THE THUGS. 


181 


placed on the ground. The controller of the pickaxe, holding it 
by the point, then says, “ Shall I strike ? ” The by-standers sig¬ 
nifying their assent, he strikes the cocoa-nut with the butt-end of 
the pickaxe, and breaks it, exclaiming, “ All hail, mighty Davy,* 
great Mother of us all ! ” The surrounding spectators respond, 
“ All hail, Davy ! and prosper the Thugs! ” This is a most 
interesting and exciting moment; for, upon the hardness of the 
nut, the skill of the operator, and the accidental circumstances 
which may affect the force or direction of the blow, depends the 
realization of the hopes of the community. If the cocoa-nut be 
not severed at one blow, all the labor is thrown away ; the 
goddess is understood to be unpropitious; another day must be 
selected for the repetition of the ceremonies, and all the trouble 
be incurred again. If, however, the nut is cleft at once, the 
proof of the approval of the goddess is indisputable. The whole 
of the shell, and some of the kernel of the nut, is thrown into the 
fire ; the pickaxe is carefully tied up in a clean white cloth, and, 
being placed on the ground to the west, the assembled specta¬ 
tors, turning in that direction, prostrate themselves in adoration 
before “ that which their own hands have made ; ” that which 
the labor of the smith might have fashioned with equal facility 
into an object of reverence or of contempt; and which, while it 
receives divine honors, is destined to assist in a series of acts 
most horrible and disgusting. 

The ceremony of prostration concluded, all present receive a 
portion of the cocoa-nut. The fragments are then collected, and 
thrown into the pit which had been previously prepared, lest, if 
they remained on the ground, the sacred relics might be outraged 
by the defiling touch of some human foot. These ceremonies, 
elaborate as they are, suffice only for a single expedition. 

When the sacred pickaxe is thus prepared, it must be placed 
in safe custody: it is not every Thug who can be trusted with 
it. The person who bears it is selected, principally, for his 
shrewdness, caution, and sobriety. It is, however, only when 
on a journey that it is intrusted to human care at all. When in 
camp, it is deposited in the earth, under the especial protection 
of the goddess. When buried, it is always placed with the 
point in the direction in which the party intend to proceed ; and 
they have the fullest confidence that, if another course is to be 
preferred, the point will be found to have veered round so as to 
indicate the better way. 

* Davy, Bhowanee, and Kalee, are different names of the same goddess. 


II AIII I ft ANU MIJI'KIIMTITIONI 


IN” 

When llm plckaxo in buried, no foot miiinI touch the earth 
which covers it; imr must il, nl, any time, ho approached hy an 
mmlcim animal, or nny object which bonra contamination. After 
each i into tluii, Il him hnon iinimI for llm preparation of a grave, it 
imiNt lm Niihmlttnd to 11 m puri float ion of tho bath, 

If llm pialmxo falls from llm Imml of tho man who boars it, 
dlNiimy n proud n through tho gang. 'him omon in regarded on of 
11m moNl loarfid description : ilN horrors are aggravated hy 
iinaoriainty mm to llm imluro of tlm approaching evil, and oven 
km to the parly upon whom it iN to descend. 'The omon may 
indicate llm death of llm Individtad who Imd llm care of thn 
Nimrod weapon, and who, through ImodlossnoNN or unavoidable 
totality, suflVrod il, lo drop from hiN embrace; or it may fore- 
hodo Nome dreadful reverse to tho fortnnoN of tho gang, Meas¬ 
ures am iiimmdlaloly taken lo fniNl. rate llm ovil omon ; and 
the 11 i'n I Niop iN, to deprive llm mdmppy piokaxo-lmaror of hiN 
ollfloo. 

Tim enterprise in which limy are engaged, whatever it bo 
In iminodinloly idmndoimd ; and tho pickaxe must ho coiiNoerutod 
anew, liven llama preennlioiiN are insu(lluiont to roNtoro ihingH 
In t heir original slate. Tho misfortune upon llm gang is a sen¬ 
tence of exoommunlcation from llm Noeioty of all faithful Tlmgs. 
No oilier party will ever associate with one whose pickaxe has 
fcllen, IomI I liny should ho involved in tho ovil which is appre¬ 
hended to thn “ doomed ones.” 

Tho piokaxo MllbrdN the most solemn Nanction of tm oath 
among these murderers; and if any sanction can hind thoir eon- 
seienees, il is, perhaps, tho only one tmpublu of ollbct ing that pur- 
poNo, (loinpared with it, neither the water of the (inngcs weighs 
with the Hindoo, nor the Koran with thn Mussulman. “If any 
man swears ton falsehood upon a pickaxe properly consecrated,” 
said lla^ Thugs, “ we will consent to lm hanged if ho survive tho 
time appointed, Appoint one, two, or three days, when ho 
swears, and wo pledge ourselves that ho does not live a moment 
beyond the time, lie will die a horrid death ; his head will turn 
round, hiN face towards the bank ; and he will writhe in torture 
till lm dies,” The pioknxe is, in short, tho standard around 
which all the gloomy family of Thug superstitions rally; it is 
regarded as the great source of security mid prosperity. Tho 
instrument of strangulation iN 1m d in esteem ; hut that of burial 
in infinitely more; the Thugs think of it with enthusiasm. 
f ‘l)o wo not,” said one interrogated hy Captain Slooman _“do 


OF THE THUGS. 


183 


we not worship it every seventh day ? Is it not our standard ? 
Is its sound ever heard, when digging the grave, by any but a 
Thug? And can any man ever swear to a falsehood upon it? ” 
“ How could we dig graves,” asked another, “ with any other 
instrument ? This is the one appointed by Davy, and conse¬ 
crated ; and we should never have survived the attempt to 
use any other. No man,” it was added, “ but a Thug, who 
has been a strangler, and is remarkable for his cleanliness and 
decorum, is permitted to carry it.” 

The Thugs profess to believe that their system of murder and 
plunder was instituted by Kalee, the goddess whom they serve, 
and is, consequently, of divine origin. This they attempt to 
prove by the following legend : — 

In remote ages, a demon infested the earth, and devoured man¬ 
kind as soon as created. This devouring monster was so gigan¬ 
tic, that the water did not reach his waist in the unfathomable 
parts of the ocean ; and he strode over the world unrestrained, 
rioting in the destruction of the human race. The world was 
thus kept unpeopled, until the goddess of the Thugs came to the 
rescue. She attacked the demon, and cut him down ; but from 
every drop of his blood another demon arose; and though the 
goddess continued to cut down these rising demons with won¬ 
derful alacrity and scientific skill, other demons sprang from 
their blood, and the diabolical race consequently multiplied with 
fearful rapidity. The never-ending labor of cutting down de¬ 
mons, whose number was only increased by this operation, at 
length fatigued and disheartened the goddess. She found it 
indispensably necessary to make a change in her tactics ; — and 
here the tale, which is thus far universally received, becomes 
subject to variations. It is admitted by all Hindoos, that the 
demons multiplied in the manner described ; but there is a dif¬ 
ference of opinion respecting the manner in which they were 
finally disposed of. The orthodox opinion is that, when th<* 
goddess found the drops of blood thus rapidly passing into de¬ 
mons, — a fact which, with all her divine attributes, it seems, 
she only learned by experience,—she hit upon a very happy 
expedient to prevent the blood reaching the earth, where the 
demoniacal transformation took place. Being furnished with 
a tongue of extraordinary dimensions, she, after every blow, 
promptly and carefully licked the blood away! A preventive 
check being thus placed upon the further propagation of demons, 
the goddess was enabled to destroy, at her leisure, those previ- 


184 


HABITS AND SUPERSTITIONS 


ously existing. Such is the commonly received account of the 
goddess’s dexterity and address. That of the Thugs is varied, 
for the purpose of affording a superhuman sanction to their mode 
of assassination. According to Thug mythology, the goddess, 
when she became embarrassed by the constant reenforcements 
of the demon army which accrued from her labors, relinquished 
all personal efforts for their suppression, and formed two men 
from the perspiration brushed from her arms. To each of these 
men she gave a handkerchief ; how fabricated, at a time when 
reels and looms were not, is a question open to the discussion of 
the learned. With these handkerchiefs they were commanded 
to put all the demons to death, without shedding a drop of blood. 
It does not appear why the goddess might not thus have plied 
the handkerchief herself: it may be presumed that she was too 
much exhausted by her previous exertions. Her commands, 
however, were faithfully executed; and the demons were all 
strangled without delay. 

There is some difficulty in understanding how demons so pow¬ 
erful succumbed thus readily to two agents, who, though sprung 
from an exudation of the goddess’s arms, were, as appears by 
the sequel of the tale, merely children of mortality. But the 
difficulty never seems to have occurred to the Thugs, whose 
faith, like that of the mass of their countrymen, is of a very un¬ 
scrupulous character. The story is wound up with such poet¬ 
ical justice as might be expected in a Hindoo legend. The 
champions, having vanquished all the demons, offered, like hon¬ 
est men, to return the handkerchiefs; but their patroness, in the 
spirit of a grateful goddess, desired that they would retain them, 
not merely as memorials of their heroism, but as the implements 
of a lucrative trade in which their descendants were to labor 
and thrive. They were not only permitted, but commanded, to 
strangle men, as they had strangled demons. They forbore, 
indeed, to exercise this privilege for a long period, and several 
generations passed before Thuggee became practised as a profes¬ 
sion. Whether this forbearance was founded on the principle 
according to which a sportsman suffers game to accumulate, is 
not stated. The privilege slept; but, though dormant, it was not 
lost; and in due time it was abundantly exercised. The lapse 
between the grant of the patent and the use of it might 
tend to raise a presumption against its having been granted; 
but Hindoo casuists are not accustomed to scrutinize evidence 
with the severity which prevails in Westminster Hall. 


THE THUGS. 


185 


The convic¬ 
tion of t^e divine 
origin of Thug¬ 
gee is strength¬ 
ened in the minds 
of its followers 
by the belief that 
its mysteries are 
exhibited by the 
numerous im¬ 
ages sculptured 
on the walls of 
the cave temples 
atEllora. On this 
subject is the 
following conversation of Captain Sleeman, in the employment 
of the East India Company, and some Thugs who had become 
witnesses for the prosecution instituted against their confed¬ 
erates. 

Capt. S. You told Mr. Johnstone, the traveller, while he was 
at Saugor, that the operations of your trade were to be seen in 
the caves of Ellora. 

Feringeea. All! Every one of the*operations is to be seen 
there. In one place, you see men strangling; in another, bury¬ 
ing the bodies ; in another, carrying them off to the graves. 
There is not an operation in Thuggee that is not exhibited in 
the caves of Ellora. 

Dorgha. In those caves are to be seen the operations of 
every trade in the world. 

Chotee. Whenever we passed near, we used to go and see 
these caves. Every man will there find his trade described, 
however secret he may think it; and they were all made in 
one night. 

Capt. S. Does any person besides yourselves consider that 
any of these figures represent Thugs? 

Feringeea. Nobody else. But all Thugs know that they do. 
We never told any body else what we thought about them. 
Every body there can see the secret operations of his trade ; 
but he does not tell others of them; and no other person can 
understand what they mean. They are the works of Goc. No 
human hands were employed upon them; that every body 
admits. 



Interior of a Cave Temple at Ellora. 








186 


HABITS AND SUPERSTITIONS 


Capt. S. What particular operations are there represented 
by the sculptures ? 

Sahib Khan. I have seen the sotha, (inveigler,) sitting upon 
the same carpet with the traveller, and in close conversation 
with him, just as we are when we are worming out their secrets. 
In another place,'the strangler has got his roomal over his neck, 
and is strangling him ; while another, the chumochee, is hold¬ 
ing him by the legs. These are the only two operations that I 
have seen represented. 

Nasir. These I have also seen ; and there is no mistaking 
them. The chumochee has close hold of the legs, and is pulling 
at them, thus; while the bhurtote is tightening the roomal 
round his neck, thus ! 

Capt. S. Have you seen no others ? 

Feringeea. I have seen these two; and also the lughas car¬ 
rying away the bodies to the grave, in this manner, and the sex¬ 
tons digging the grave with the sacred pickaxe. All is done 
just as if we had ourselves done it: nothing could be more 
exact. 

Capt. S. And who do you think could have executed this 
work ? 

Feringeea. It could not have been done by Thugs, because 
they would never have exposed the secret of their trade; and 
no other human being could have done it. It must be the 
work of the gods ; human hands could never have performed it. 

Capt. S. And, supposing so, you go and worship it ? 

Sahib Khan. No. We go to gratify curiosity, and not to 
worship. We look upon it as a mausoleum, a collection of curi¬ 
ous figures cut by some demons, who knew the secrets of all 
mankind, and amused themselves here in describing them. 

The high office of a strangler is not attained until after a 
novitiate of considerable length. When the disciple has been 
sufficiently prepared, or at least when he believes that the con¬ 
quest of natural feeling is so far complete as to enable him to 
perform, without shrinking, that which he has learned to con¬ 
template without horror, he applies to one of the most experi¬ 
enced and respected of the gang to become his gooroo. This 
word appears to be derived from the goor , or coarse sugar, 
which forms an important ingredient in the ceremonies of initia¬ 
tion ; and the office of the person honored with this title is, to 
introduce the aspirant to the actual exercise of his profession ; 
to ii struct him in the science of hangmanship ; and to preside 


OF THE THUGS. 


18T 


over tli3 rites by which the pupil is to be consecrated to his dia¬ 
bolical work. Precautions are taken that the young beginner 
may not be embarrassed by difficulties. A victim is selected, 
for his first essay in guilt, whose strength is below the average: 
and the chosen period of operation is at the moment when the 
senses of the traveller are bewildered by being suddenly roused 
from sleep. While the latter is reposing himself, the prepara¬ 
tion takes place. The gooroo takes the pupil into a field, ac¬ 
companied by three or four of the older members of the gang, 
and the ceremonies commence by the whole party facing in the 
direction in which they intend to move. The gooroo then pro¬ 
ceeds to take the auspices; and, having invoked a favorable sign 
from the goddess, half an hour is allowed for the fulfilment of 
heir wishes. If in the course of that time the required sign is 
obtained, all is well, and the goddess is believed to regard the 
attempt of the young Thug with benignity ; but if no sign is ob¬ 
tained, or if it is of an unfavorable nature, the ambition of the 
novice is for that time disappointed, and the destined victim 
must fall by hands already practised in the murderous work. 

If the sanction of the goddess be indicated, the group retire, 
in high spirits, to xne place where the sleeping traveller awaits 
his death. The gooroo then, turning to the west, takes a hand¬ 
kerchief, and ties at one end a knot, in which he encloses a 
rupee. This knot is of a peculiar description, and the privilege 
of tying it confined to those who have been regularly intro¬ 
duced to their occupation. The clumsy intruder, who has not 
participated in the advantages derived from a regular appren¬ 
ticeship to the art, leaves the end of the roomal exposed: the 
more accomplished practitioner manifests his science and ele¬ 
gance by concealing the end within the knot. This is the mark 
of his regular induction, and the ribbon of the order to which he 
has the honor to belong. 

The knot being duly tied by the gooroo, the roomal is deliv¬ 
ered to the incipient strangler, who receives it with all the rev¬ 
erence due to so precious a gift, bestowed by such venerated 
hands. The interest of the scene now increases. The execu¬ 
tioner, attended by a ghumgeea , or holder of hands, stands 
before his victim, whose tranquil state is but an emblem of th^t 
deeper sleep which is about to seal his eyes forever. His last 
earthly slumber is gradually interrupted; the victim is roused 
for slaughter; the fatal noose is cast over his neck by the hand 
of the youthful assassin, and, with the aid of the attendant ruf- 


188 


HABITS AND SUPERSTITIONS 


fian, the work is soon completed. One human being has passed 
into eternity; another has taken the last step in guilt and 
infamy! 

The horrible work is over; and, so far from being actuated 
by any sensations of pity or remorse, the wretch, who has at¬ 
tested the strength of his nerves and the weakness of his moral 
perceptions, knows no feeling but that of delight, flowing from 
gratified ambition. To his instructor, guide, and priest, his grat¬ 
itude is boundless: he bows before his gooroo, and touches his 
feet with both hands, in token of the deepest and most affection¬ 
ate respect. But his gratitude, if confined to the person of his 
preceptor, would be felt to be inadequate and niggardly. The 
relations and friends of the reverend man are entitled to share the 
warm feelings of the now accomplished assassin; and to them 
he tenders the same homage which he has previously paid to his 
father in crime. 

A lucky omen is once more anxiously looked for ; and, as 
soon as it is afforded, the newly-admitted strangler opens the 
knot tied in the handkerchief by the hands of his tutor, and takes 
out the rupee which had been placed within it. This coin, with 
all the other silver which he has, the pupil presents to the precep¬ 
tor : the latter adds his own stock of money to the offering ; and, 
after setting apart one rupee and a quarter to the purchase of 
goor for the tapoonee , the remainder is expended in sweatmeats. 

The tapoonee is a solemn sacrifice performed after every 
murder. The goor is placed upon a blanket or sheet, spread 
upon a clean spot. On the cloth, near the goor, is deposited the 
consecrated pickaxe, and a piece of silver for an offering. The 
Thug whose reputation for professional learning stands the high¬ 
est, and who is supposed to enjoy the largest share of the favor 
of the goddess, also takes his place on the cloth, with his face 
to the west: the most accomplished and scientific stranglers are 
associated with him in this place of honor. The number of this 
select body must be an even one ; but its extent is limited only 
by the size of the cloth. Those of the higher grade who are 
unable to find accommodation among their brethren, and the 
vulgar herd who have no claim to distinction, arrange them¬ 
selves around the cloth which bears the sacrifice and those who 
preside over it. The leader then makes a hole in the ground, 
and, having poured into it a little of the goor, clasps his hands 
in the attitude of fervent devotion, and raising them, in harmony 
with his upturned eyes, to heaven, gives utterance to the follow- 


OF THE THUGS. 


189 


ing prayer : 11 Great goddess ! as you vouchsafed 3 ne lac and 

sixty thousand rupees to Joora Naig and Koduck Bunwanee, in 
their need, so we pray thee fulfil our desires ! ” The enumera¬ 
tion of the precise number of thousands bestowed by the god¬ 
dess upon her favorites is not very poetical,* but the petition is 
so entirely accordant with Thug feeling, that no doubt can be 
entertained as to the sincerity with which it is offered. All the 
assembled followers repeat the prayer after the leader; and the 
latter, after sprinkling water on the pit and pickaxe, puts a little 
of the goor upon the head of each Thug who has been so fortu¬ 
nate as to obtain a seat upon the carpet. The signal for stran¬ 
gling is now given, as if a murder were actually about to be com¬ 
mitted ; and the Thugs, who have received the portions of goor, 
*at them in solemn silence. The most perfect stillness prevails, 
till these privileged persons have swallowed the precious mor¬ 
sels distributed to them, and diluted the repast by drinking 
some water. The goor is now given to all whose rank entitles 
them to partake of it; the greatest care being taken that no part 
shall fall to the ground. Should such an accident happen, the 
fallen fragments are carefully collected, and deposited in the pit. 
The misfortune is thus alleviated, so far as human prudence can 
avail, by preserving the hapless relics of the sugar, consecrated 
to murder, from contamination by the foot of man. 

The sacred goor is not imparted to all Thugs indiscriminate¬ 
ly : two conditions are necessary, to qualify them for a share of 
it. The participant must be in a state of freedom, servitude 
barring his admission to the privilege: the only remaining dis¬ 
qualification is found in innocence of murder. None but the prac¬ 
tical assassin can be allowed to partake of the sacred goor; no 
one, but he whose hands have performed the office of strangling, 
is thought worthy of the food which derives its sanctity from 
the prayers of stranglers. For those who cannot boast the name 
of freemen, or whom youth, fear, or ill-fortune has withheld from 
performing on any of their fellow-men, the honorable act of 
strangulation, some sugar is set apart, before it acquires its ho.y 
character. This the excluded eat, at the time when their more 
favored associates partake of that portion which has been sanc¬ 
tified. The sweetmeats which have been provided are distrib¬ 
uted among the gang generally. 

The expedition being closed, and the members of the commu¬ 
nity having retired to their quarters, the happy individual, who 
has passed from a state of pupilage into the maturity of a prac- 


190 


HABITS AND SUPERSTITIONS 


tised. assassin, entertains his gooroo at a feast as magnificent ah 
his circumstances will afford. If he have the means of defray 
ing the expense, not only the immediate members of the goo- 
roo’s family, but all his relatives, are invited, and the grateful 
murderer equips his tutor, from head to foot, with a complete 
array of new vestments. The same compliment is paid to the 
gooroo’s lady, and sometimes to all his relatives. Soon after 
this feast, the gooroo invites his pupil to an entertainment. The 
connection between them is henceforward indissoluble; and the 
most intimate and sacred relations of nature are considered as 
nothing, in comparison with it. A Thug will rather betray his 
father than the gooroo by whom he has been introduced to the 
honors of his profession. 



Jl Thug riding in a Palanquin to a Feast prepared by his Gooroo. 


The dignity and sanctity with which murder is invested by 
the creed of the Thugs afford lamentable proof of the inseparable 
connection subsisting between the corruption of religion and the 
corruption of morals. To obliterate all religious feeling from 
the heart of man is a difficult, if not an impossible task ; to sub¬ 
stitute superstitious belief for reasonable faith is, unhappily, a 
very easy one; and sound morals invariably disappear with 
sound religion. Indeed, between false religion and false morals 
there is a mutual action and reaction. The wayward desires 
of man lead him to indulge in that which true religion forbids: 
he therefore seeks shelter in a false one. Again ; superstition 
sanctions, and even commands, practices against which pure 
morality revolts: hence the moral judgment is depraved, the 
restraints of conscience abolished, and that feeling which should 
conduct men to all that is good, and pure, and excellent, be¬ 
comes the pilot to every vice, and the prompter of the most 
horrible crimes. 










OF THE THUGS. 


191 


The effect of the consecrated sugar, or goor, is believed to be 
irresistible. Captain Sleeman, having reproached some of the 
fraternity on account of a murder marked by many ferocious 
and unmanly features, one of the party replied, “ We all feel 
pity sometimes ; but the goor of the taponee changes our na¬ 
ture : it would change the nature of a horse. Let any man 
once taste of that goor, and he will be a Thug, though he know 
all the trades, and have all the wealth, in the world. I never 
wanted food. My mother’s family was opulent; her relations 
high in office. I have been high in office myself, and became 
so great a favorite, wherever I went, that I was sure of promo¬ 
tion ; yet I was always miserable when absent from my gang, 
and obliged to return to Thuggee. My father made me taste of 
that fatal goor when I was yet a mere boy ; and if I were to 
live a thousand years, I should never be able to follow any other 
trade.” 



A Mahometan at Prayer. 


The superstitions of the Thugs are all of Hindoo origin ; yet 
Mahometans adopt them with a belief equally implicit, and a 
devotion equally ardent. They pay divine honors to Kalee, the 

































192 


HABITS AND SUPERSTITIONS 


impersonation of destruction, which, in the eyes of all sound 
Mahometans, must be idolatry — a crime severely denounced in 
the Koran, and held by all good Mussulmans in abhorrence. 

Their mode of escaping the difficulties in which they are in¬ 
volved, by the inconsistency of their creed with their practice, is 
illustrated by a conversation held by Captain Sleeman with some 
Mahometan Thugs. 

Capt. S. Has Bhowanee been any where named in the Koran ? 

Sahib. Nowhere. 

u Here,” (says Captain Sleeman,) “a Mussulman Thug 
interposed, and said he thought Bhowanee, and Fatima, the 
daughter of Mahomet, were one and the same person; and 
that it was Fatima who invented the use of the roomal, to 
strangle the great demon Rukut-beejdana. This led to a dis¬ 
cussion between him and some of my Mussulman native officers, 
who did not like to find the amiable Fatima made a goddess of 
Thuggee.” 

Capt. S. Then has Bhowanee any thing to do with your 
Paradise ? 

Sahib. Nothing. 

Capt. S. She has no influence upon your future state ? 

Sahib. None. 

Capt. S. Does Mahomet, your prophet, any where sanc¬ 
tion crimes like yours; — the murder in cold blood of your fel¬ 
low-creatures, for the sake of their money ? 

Sahib. No. 

Capt. S. Does he not say that such crimes will be punished 
by God in the next world ? 

Sahib. Yes. 

Capt. S. Then do you never feel any dread of punishment 
hereafter ? 

Sahib. Never. We never murder unless the omens are 
favorable; and we consider favorable omens as the mandates of 
the deity. . 

Capt. S. What deity ? 

Sahib. Bhowanee. 

Capt. S. But Bhowanee, you say, has no influence upon 
the welfare, or otherwise, of your soul hereafter. 

Sahib. None, we believe ; but she influences our fates in 
this world ; and what she orders, in this world, we believe that 
God will not punish in the next. 

The conjoint adoration of the deities of different and discord- 


OF THE THUGS. 


193 


ant creeds is neither new nor uncommon in the East. In the Old 
Testament many instances are recorded, in which nations, as 
well as individuals, paid a divided homage to the true God and 
to a multiplicity of idols ; and, in various parts of India, the Ma¬ 
hometans, from having long been surrounded by a Hindoo popu¬ 
lation, have been led to adopt many of their opinions and prac¬ 
tices. 



Indru , King of the minor Deities 


In another interview, one of the Thug witnesses was asked — 

Capt. Sleeman. And do you never feel sympathy for the 
persons murdered, — never pity or compunction ? 

Sahib. Never. 

Capt. S. How can you murder old men and young children 
without some emotions of pity,—calmly and deliberately, as 
they sit with you, and converse with you, and tell you of their 
private affairs ? 

Sahib. From the time that the omens have been favorable 

13 



194 


HABITS AND SUPERSTITIONS 


we consider them as victims thrown into our hands by he deity, 
to be killed, and that we are the mere instrument in her hands 
to destroy them; that if we do not kill them, she will never be 
again propitious to us, and we and our families will be involved 
in misery and want. 

Capt. S. And you can sleep as soundly, by the bodies or 
over the graves of those you have murdered, and eat your meals 
with as much appetite, as ever ? 

Sahib. Just the same. We sleep and eat just the same, unless 
we are afraid of being discovered. 

Capt. S. And when you see or hear a bad omen, you think 
it is the order of the deity not to kill the travellers you have 
with you, or are in pursuit of? 

Sahib. Yes : it is the order not to kill them, and we dare 
not disobey. 

Some Thugs let very poor travellers escape, in hope of find¬ 
ing better game : others regard forbearance, in such a case, as an 
act of abominable impiety. A further extract will show the 
respective views of these conflicting sects, and the reasoning by 
which they are supported. 

Capt. S. When you have a poor traveller with you, or a 
party of travellers who appear to have little property about them, 
and you hear or see a very good omen, do you not let them 
go, in the hope that the return of the omen will guide you to 
better prey ? 

Dorgha, (Mussulman.) Let them go? Never, never ! 

Nasir, (Mussulman of Telingana.) How could we let them 
go ? Is not the good omen the order from Heaven to kill them ? 
and would it not be disobedience to let them go ? If we did not 
kill them, should we ever get any more travellers? 

Feringeea , (Brahman.) I have known the experiment tried 
with good effect. I have known travellers, who promised little, 
let go; and the virtue of the omen brought better. 

Inaent, (Mussulman.) Yes; the virtue of the omen remains; 
and the traveller who has little should be let go ; for you are 
sure to get a better. 

Sahib Khan , (of Telingana.) Never, never! This is one 
of your Hindoostanee heresies. You could never let him go, 
without losing all the fruits of your expedition. You might get 
property, but it would never do you any good. No success 
could result from your disobedience. 

Morlee. (Rajpoot.) Certainly not. The travellers who are in 


OF THE THUGS. 


195 


our hands, when we have a good omen, must never be let go, 
whether they promise little or much. The omen is unquestion¬ 
ably the order, as Nasir says. 

Nasir. The idea of securing the good-will of Davy by dis¬ 
obeying her order is quite monstrous. We Deccan Thugs do 
not understand how you got hold of it. Our ancestors never 
were guilty of such folly. 

Feringeea. You do not mean to say, that we of Murnae and 
Sindouse were not as well instructed as you of Telingana? 

Nasir and Sahib Khan. We only mean to say, that you 
have clearly mistaken the nature of a good omen in this case. 
It is the order of Davy to take what she has put in our way; 
at least, so we in the Deccan understand it. 

So long as the Thugs were faithful to their Kalee, — so long 
as they attended to all the rites, the ceremonies, and offerings, by 
which they rendered to her worship and honor, — so long as the 
order remained pure, and was not contaminated by the low and 
disreputable castes who never fail to infect those with whom 
they are associated, — so long they prospered in their profession, 
and so long did they enjoy the favor and the protection of their 
deity. But now, in consequence of these corruptions, they have 
fallen under her displeasure, and their system is likely to be 
exploded. 

In obedience to the supposed commands of Kalee, the traveller 
was arrested on his journey ; the ascetic was strangled on his 
road to Juggernaut; the young, sometimes, have had their brains 
dashed out against a stone, and the old have had no mercy 
shown to them on account of their infirmities; the beautiful 
female has been treated with the same ferocious cruelty as the bold 
and daring ; the wealthy merchant has lost his life, as well as his 
gains and his riches; and the rajah, equipped for his journey, 
attended by his friends, his servants, and his train of followers, 
accompanied by his elephants, his horses, his camels, his oxen, 
and all the paraphernalia of Eastern grandeur, has, with all his 
attendants, been murdered in a moment. The kindness of 
friendship, the claims of hospitality, the interchange of social 
intercourse, the solemn promise, vows of protection to the 
young, the infirm, and the lovely, —were, by these cruel murder¬ 
ers, entirely disregarded ; and when a kind host has been enter¬ 
taining them at his table, and reposing his confidence in their 
brotherly regard, many of his guests have been engaged, outside 
the tent, in preparing his tomb, and have given him and his 
relatives a sepulchre, as a reward for his entertainment. 


196 


HABITS AND SUPERSTITIONS 


A Thug leader, possessed of most polished manners and 
great eloquence, being asked by a native whether he never felt 
compunction in murdering innocent people, answered, with a 
smile, “ Does any man feel compunction in following his trade ? 
an 1 are not all our trades assigned us by Providence ? ” The 
native gentleman said, “ How many people have you, in the 
course of your life, killed with your own hands, at a rough 
guess? ” “I have killed none ! ” “ Have you not been just 

describing to me a number of murders?” “Yes; but do you 
suppose I could have committed them ? Is any man killed from 
man’s killing ? Admeeke marne se koee murta. Is it not the 
hand of God that kills him ? and are we not mere instruments 
in the hand of God ? ” 

Fatalism is a prominent dogma of the creed of the Thugs; 
and they consider themselves, in the exercise of their trade, tc 
be entirely exempt from moral responsibility. Yet, in the 
attention to omens, or in the neglect of these instructions, they 
strangely enough appear to regard themselves as free agents, who 
may expect reward for obedience and punishment for disobedi¬ 
ence. In their view, to commit murder is inevitable, and a matter 
of necessity: to murder according to rule is an act of choice; 
and to choose aright is meritorious. 

How, it may well be asked, could such a fraternity grow up 
in Hindoostan, and be permitted to carry on their depredations 
for so many ages ? But the same religion that allowed the 
mother to strangle her infant, that suffered the Brahmans to offer 
up their human sacrifices, that commanded the helpless female 
to mount the funeral pile, that encouraged the devotee to throw 
.himself under the wheels of Juggernaut, patronized the Thugs 
in their assassinations, and gave them the license of plunder at 
their will. What class in the community, then, could dispute 
their right, or question their authority? Many of the native 
rajahs had licensed the infamous system; a certain tax was 
levied upon every house which was known to be inhabited by a 
Thug ; and, under the sanction of the law and the government, 
the assassin was permitted to carry on his atrocious deeds 
throughout the country. Nay, such was the encouragement 
these murderers received, and so useful were they to the public 
treasury, that, when the British government resolved to put them 
down, and applied to the independent princes to cooperate with 
t in accomplishing this object, the rajah of Joudpoor contended 
that he had a right to protect the Thugs, and refused to give up 


OP THE THUGS, 


197 


those who had taken refuge in his territory ; and had it not been 
for the firmness of Lord William Bentinck, who ordered an army 
to assemble on the frontier of his dominions, and showed him that 
it was impossible the Joudpoor province should become the ren¬ 
dezvous of a banditti who would commit their depredations 
with impunity upon the other states of the empire, the system 
would have flourished, under such protection, to this day. 














Procession at a Hindu Festival. 






























































































































































































































































































































I''."' I • • 













Ip i' 













.. 


N 
























. 





A BRIEF DESCRIPTION 


OF 

TWO OF THE PRINCIPAL HINDU FESTIVALS. 


In India, the division of time into weeks has all along been 
observed. The remembrance, however, of the seventh as a 
Sabbath , or sacred day of rest , has been completely i "St. In¬ 
stead thereof, there have been substituted certain periodical or 
anniversary days of high festival, in honor of the principal divin¬ 
ities. These are so numerous, that it would be impossible 
within our limits to describe them all, as the description would 
be exceedingly voluminous. Every sect has its own favorite 
tutelary deity, in honor of whom stated periodical festivals 
are held. 

There is scarcely a day in the twelvemonth on which the 
anniversary of one or other of the gods is not celebrated by one 
or other of the leading sects, or sub-sects. It is quite enough 
for our purpose, to refer to one or two of those festivals which 
— from the superiority of the divinity adored, the prodigious 
multitudes that engage in the religious rites, and the universal 
suspension of business among all classes for several days — may 
strictly and truly be denominated national. In Bengal, in par¬ 
ticular, the consort of Shiva, the destroying power, is the divin¬ 
ity that engrosses the largest proportion of daily, monthly, and 
annual devotion. Like the other principal deities, she has been 
manifested under an immense variety of forms. Of these a 
thousand are usually enumerated, under as many distinct appel¬ 
lations. Of the thousand forms, there are two that have risen 
to unrivalled preeminence above the rest. These are the forms 
of Durga and Kali. To these, therefore, our attention may be 
chiefly directed.* 

* This description of the Durga and Kali Festivals is compiled from the 
writings of Rev. Alexander Duff, D. D., of Calcutta. These festivals have 
been witnessed by the writer and also by the compiler. 




The Hindu Goddess Durga. 


In the form of Durga, the consort of Shiva has been said to 
blend in herself the characters of the Olympian Juno and the 
Pallas, or armed Minerva, of the Greeks. She is, however, a far 
more tremendous personage than both of these combined. Hav¬ 
ing been endowed by all the gods severally with their distinc¬ 
tive attributes, she concentrates in herself their united power 
and divinity. She has thus become at once their champion and 
protectress. Hence her towering preeminence above them all 
in popular estimation; and hence, of all the annual festivals, 
that of Durga is most extensively celebrated in Eastern India. 
In this character, she is usually represented with ten arms, into 
which the principal gods delivered their respective weapons of 
warfare. From one she received the trident; from a second, a 
quiver and arrows ; from a third, a battle-axe; from a fourth, 
an iron club ; from a fifth, spears and thunderbolts; and so, 
from other gods, various other warlike instruments; together 
with the befitting ornaments of a golden crown, and robes mag¬ 
nificently adorned with jewels, and a necklace of pearls, and a 
wreathed circlet of snakes. 

Thus martially accoutred, the belligerent goddess is ever 
ready to encounter the mightiest giants, and most malignant 
demons, that dare to invade the repose of the immortals. It was 
in consequence of destroying a giant, of such terrible potency as 
to have dispossessed the gods of their dominion, that she gained 
the name of Durga. As the description of this celebrated con- 





DURGA FESTIVAL. 


203 


est is a fair specimen of the manner in which the founders of 
Hinduism conceived and depicted those numberless battles of 
gods with which the sacred books abound, and as the reiter¬ 
ated rehearsal of it enters largely into all the meditations and 
prayers, the invocations and praise, the songs and the hymns, of 
millions of adoring worshippers, on days of high festival, it may 
be well to introduce the original account of it, though in a 
somewhat abridged form, from the volumes of Ward. 

In remote ages, a giant named Durga, having performed re¬ 
ligious austerities of transcendent merit, in honor cf Brahma, 
obtained his blessing, and became a great oppressor. He con¬ 
quered the three worlds ; dethroned all the gods, except the 
sacred Triad ; banished them from their respective heavens to 
live in forests ; and compelled them, at his nod, to come and 
bow down and worship before him, and celebrate his praise 
He abolished all religious ceremonies. The Brahmans, through 
fear of him, forsook the reading of the Yedas. The rivers 
changed their courses. Fire lost its energy. The terrified 
stars retired from his sight. He assumed the forms of the 
clouds, and gave rain whenever he pleased ; the earth, through 
fear, gave an abundant increase ; and the trees yielded flowers 
and fruits out of season. The gods at length applied to Shiva. 
One said, He has dethroned me; another, He has taken my king¬ 
dom ; and thus all the gods related their misfortunes. Shiva, 
pitying their case, desired his wife, Parvati, to go and destroy 
the giant. She willingly accepted the commission. Durga 
prepared to meet her with an army of thirty thousand giants, 
who were such monsters in size, that they covered the surface 
of the earth, — ten millions of swift-footed horses, — a hundred 
millions of chariots, — a hundred and twenty thousand millions 
of elephants, — and soldiers beyond the power of arithmetic to 
number. Parvati, having assumed a thousand arms, sat down 
upon a mountain, coolly awaiting the approach of her formidable 
foes. The troops of the giant poured their arrows at her, thick 
as the drops of rain in a storm ; they even tore up the trees and 
the mountains, and hurled them at the goddess: she turned 
them all away, and caused millions of strange beings to issue 
from her body, which devoured all her enemies except their 
great leader. He then hurled a flaming dart at the goddess; 
she easily turned it aside. He discharged another ; this she 
resisted by a hundred arrows. He levelled at her a club and 
pike ; these, too, she repelled. He broke off the peak of a moun- 


204 


DURGA FESTIVAL. 


tain, and threw it at her; she cut it into seven pieces by hei 
spear. He now assumed the shape of an elephant as large as a 
mountain, and approached the goddess; but she tied his legs, 
and with her nails, which were like cimeters, tore him to 
pieces. He then arose in the form of a buffalo, and with his 
horns cast stones and mountains at the goddess, tearing up 
the trees by the breath of his nostrils; she pierced him with a 
trident, when he reeled to and fro. Renouncing the form of a 
buffalo, he reassumed his original body as a giant, with a thou¬ 
sand arms, and weapons in each ; she seized him by his thousand 
arms and carried him into the air, from whence she threw him 
down with a dreadful force. Perceiving, however, that this had 
no effect, she pierced him in the breast with an arrow,; when 
the blood issued in streams from his mouth, and he expired. 
The gods, filled with joy, immediately reascended-their thrones, 
and were reinstated in their former splendor. The Brahmans 
recommenced the study of the Yedas. Sacrifices were again 
regularly performed. Every thing reassumed its pristine state. 
The heavens rang with the praises of Parvati; and the gods, 
in return for so signal a deliverance, immortalized the victory by 
transferring to the heroine the name of Durga. 

Suppose, then, you were in Calcutta in the month of Sep¬ 
tember, you might every where witness the most splendid and 
extensive preparations for the annual festival of Durga. In 
going along the streets of the native city, your eye might be 
chiefly arrested by the profusion of images unceremoniously ex¬ 
posed to sale like the commonest commodity. On inquiry, you 
are told that wealthy natives have images of the goddess in their 
houses, made of gold, silver, brass, copper, crystal, stone, or mixed 
metal, which are daily worshipped. These are stable and per¬ 
manent heir-looms in a family ; and are transmitted from sire to 
son, like any other of the goods and chattels that become hered¬ 
itary property. But, besides these, you are next informed that, 
for the ceremonial purpose of a great festival, multitudes of 
temporary images are prepared. The reason why we call these 
temporary will appear by and by. These may be made of a 
composition of hay, sticks, clay, wood, or other cheap and light 
materials. They may be made of any size, from a few inches 
to ten, twelve, or twenty feet in height. But the ordinary size 
is that of the human stature. The only limitation is that of the 
form. This is prescribed by divine authority ; and from it 
there must be no departure. Hence all are framed or fashioned 


DURGA FESTIVAL. 


205 


after the same divine model. This, we may remark in passing, 
is one of the principal reasons why, in India, the arts of painting 
and statuary have for ages been stationary. These images may 
be made by the worshipping parties themselves, and made so 
small, and of substances so little expensive, that the poorest may 
be provided with one as well as the richest. But if the parties 
do not choose to make the images themselves, they can be at 
no loss. There is an abundance of image-makers by profession. 
And, alas! in a city like Calcutta, the craft of image-making is 
by far the most lucrative and unfluctuating of all crafts. If 
there be thousands and tens of thousands of families that are to 
engage in the celebration of the festival, there must be thousands 
and tens of thousands of images prepared for it. 

This explains to you the origin of the spectacle presented to 
your eyes in passing along the streets of Calcutta. Before, 
behind, on the right and on the left, here, and there, and 
every where, you seem encompassed with a forest of images of 
different sizes, and piles of limbs, and bodies, and fragments of 
images, of divers materials, finished and unfinished, — in all tha 
intermediate stages of progressive fabrication. But not only is 
the sense of vision affected; the ears, too, are assailed by the 
noise of implements busily wielded by the workmen. You 
step aside, and, standing at the door of an image-maker’s work¬ 
shop, you gaze with wonder at the novel process. 

After the abatement of the first surprise, you are impelled to 
address the men. “ What! ” you exclaim, “ do you really be¬ 
lieve that, with your own hands, you can, out of wood, and straw, 
and clay, fabricate a god before which you may fall down and 
worship?” “No,” will be the prompt reply; “ we believe no 
such thing.” “ What, then, do you believe ? ” “ We believe,” 

respond they, “ that we mould and fashion only the representative 
image, or graven likeness, of the deity.” “ How, then, come 
you to worship it ? ” “ Wait,” may be the reply, “ till the first 

great day of the feast, and you will then see how it is rendered 
worthy of homage and adoration.” 

As the great day approaches, symptoms of increasing prepara¬ 
tion thicken and multiply all around. People are seen in every 
direction peaceably conveying the images to their houses. The 
materials for wonder-stirring exhibitions and ceremonial obser¬ 
vances are every where accumulating. Thousands of residents 
from a distance are seen returning to their homes in the interior, 
laden with the earnings and the profits of months to lavish on 


206 


DURGA FESTIVAL. 


the great occasion. At length the government offices are by 
proclamation shut for a whole week ! Secular business of every 
description, public or private, is suspended by land and by 
water, in town and in country. All things seem to announce 
the approach of a grand holiday —a season of universal joy and 
festivity. 

It extends altogether over a period of fifteen days. 1 he 
greater part of that time is occupied with the performance of 
preliminary ceremonies, previous to the three great days of 
worship. Early on the morning of the first of the three great 
days commences the grand rite of consecrating the images. 
Hitherto these have been regarded merely as combinations of 
lifeless, senseless matter. Now, however, by the power of the 
Brahmans, —those vicegerents of deity on earth, — they are to 
be endowed with life and intelligence. A wealthy family can 
always secure the services of one or more Brahmans ; and of 
the very poor, a few may always unite, and secure the good 
offices of one of the sacred fraternity. At length the solemn 
hour arrives. The officiating Brahman, provided with the 
leaves of a sacred tree, and other holy accoutrements, approaches 
the image. With the two forefingers of his right hand he 
touches the breast, the two cheeks, the eyes, and the forehead 
of the image, at each successive touch giving audible utterance 
to the prayer, — “Let the spirit of Durga descend, and take 
possession of this image! ” And thus, by the performance of 
various ceremonies, and the enunciation of various mystical 
verses or incantations, called mantras , the ghostly officiator if 
devoutly believed to possess the divine power of bringing down 
the goddess to take bodily possession of the image. The image 
is henceforward regarded as the peculiar local habitation of the 
divinity, and is believed to be really and truly animated by her. 
In this way, the relation of the visible image to the invisible 
deity is held to be precisely the same as the relation of the 
human body to the soul, or subtile spirit, that actuates it. The 
constant and universal belief is, that when the Brahman repeats 
the muntras, the deities must come, obedient to his call, agree¬ 
ably to the favorite Sanskrit sloka , or verse — “ The universe 
is under the power of the deities; the deities are under the 
power of the muntras; the muntras are under the power of 
the Brahmans ; consequently, the Brahmans are gods.” This 
is the creed of the more enlightened ; but a vast proportion of 
the more ignorant and unreflecting believe something far more 


DURGA FESTIVAL. 


207 


gross. It is their firm persuasion that, by means of the cere¬ 
monies and incantations, the mass of rude matter has been ac¬ 
tually changed or transformed, or, if you will, transubstantiated , 
into the very substance of deity itself. According to either 
view of the subject, whether more or less rational, the image 
is believed to be truly animated by divinity, — to be a real, 
proper, and legitimate object of worship. Having eyes, it can 
now behold the various acts of homage rendered by adoring 
votaries; having ears, it can be charmed by the symphonies of 
music and of song; having nostrils, it can be regaled with the 
sweet-smelling savor of incense and perfume ; having a mouth, 
it can be luxuriated with the grateful delicacies cf the rich ban¬ 
quet that is spread out before it. 

Immediately after the consecration of the images, the worship 
commences, and is continued with numberless rites nearly the 
whole day. But what description can convey an idea of the 
multifarious complexity of Indian worship ? — worship, too, 
simultaneously conducted in thousands of separate houses; 
for on such occasions every house is converted into a temple. 
To bring the subject within some reasonable compass, you must 
suppose yourself in the house of a wealthy native. Let it be 
one which is constructed, as usual, of a quadrangular form, — 
with a vacant area in the centre, open or roofless towards the 
canopy of heaven. On one side is a spacious hall, opening 
along the ground floor, by many folding doors, to piazzas or 
verandas on either side. These are crowded by the more 
common sort of visitors. Round the greater part of the interior 
is a range of galleries, with retiring chambers. Part’ of these is 
devoted to the reception of visitors of the higher ranks, whether 
European or native, and part is closed for the accommodation 
of the females of the family, who, without being seen them¬ 
selves, may, through the Venetians, view both visitors and wor¬ 
shippers, as well as the varied festivities. The walls, the 
columns, and fronts of the verandas and galleries, are all fan¬ 
tastically decorated with a profusion of tinsel ornaments of 
colored silk and paper, and glittering shapes and forms of gold 
and silver tissue. To crown all, there is, in the genuine Orien¬ 
tal style, an extravagant display of lustres , — suspended from 
the ceiling, and projecting from the walls, —which, when kin¬ 
dled at night, radiate a flood of light enough to dazzle and con¬ 
found ordinary vision. 

At the upper extremity of the hall is the ten-armed image of 


208 


DURfrA FESTIVAL. 


the goddess, raised several feet on an ornamented pedestal. On 
either side of her are usually placed images of her two sons ; — 
Ganesha, the god of wisdom, with his elephant head ,* and Kar- 
tikeya, the god of war, riding on a peacock. These are wor¬ 
shipped on this occasion, together with a multitude of demi-god- 
desses, the companions of Durga in her wars. 

In the evening, about eight o’clock, the principal pujah, or 
worship, is renewed with augmented zeal. But what consti¬ 
tutes pajali) or worship , in that land ? Watch the devotee, and 
you will soon discover. He enters the hall; he approaches the 
image, and prostrates himself before it. After the usual ablu¬ 
tions, and other preparatory rites, he next twists himself into a 
variety of grotesque postures ; sometimes sitting on the floor, 
sometimes standing; sometimes looking in one direction, and 
sometimes in another. Then follows the ordinary routine of 
observances, [by the officiating Brahman;] sprinklings of the 
idol with holy water; rinsings of its mouth ; washings of its 
feet; wipings of it with a dry cloth ; throwings of flowers and 
green leaves over it; adornings of it with gaudy ornaments ,* 
exhalings of perfume ; alternate tinklings and plasterings of the 
sacred bell with the ashes of sandal wood; mutterings of invo¬ 
cation for temporal blessings ; and a winding up of the whole 
with the lowliest act of prostration, in which the worshipper 
stretches himself at full length, disposing his body in such a 
manner as at once to touch the ground with the eight principal 
parts of his body, viz., the feet, the thighs, the hands, the breast, 
the mouth, the nose, the eyes, and the forehead ! 

Then succeeds a round of carousals and festivity. The spec¬ 
tators are entertained with fruits and sweetmeats. Guests of 
distinction have atar , or the essence of roses, and rich conserves, 
abundantly administered. Musicians, with various hand and 
wind instruments, are introduced into the hall. Numbers of 
abandoned females, gayly attired, and glittering with jewels, are 
hired for the occasion to exhibit their wanton dances, and re¬ 
hearse their indecent songs in praise of the idol, amid the plau¬ 
dits of surrounding worshippers. 

Another essential part of the worship consists in the presenta¬ 
tion of different kinds of offerings to the idol. These offerings, 
after being presented with due form and ceremony, are eventu¬ 
ally distributed among the attendant priests. No share of them 
is expected to be returned to the worshipper; so that, on his 
part, it is a real sacrifice. Whatever articles are once offered, 



A Hindu Family carrying Offerings to an Idol. 


14 



































DURGA FESTIVAL. 


211 


become consecrated, and are supposed to have some new and 
valuable qualities thereby imparted to them. Hence the more 
ignorant natives often come craving for a small poition of the 
sacred food, to be carried home, to cure diseases. 

But it is to the almost incredible profusion of the offerings 
presented at such festivals that we would desire to call your 
special attention. In general it may be said that the bulk of 
the people, rich and poor, expend by far the larger moiety of 
their earnings or income on offerings to idols, and the countless 
rites and exhibitions connected with idol worship. At the cel¬ 
ebration of one festival, a wealthy native has been known to 
offer after this manner — eighty thousand pounds’ weight of 
sweetmeats ; eighty thousand pounds’ weight of sugar; a thou¬ 
sand suits of cloth garments; a thousand suits of silk ; a thou¬ 
sand offerings of rice, plantains, and other fruits. On another 
occasion, a wealthy native has been known to have expended 
upwards of thirty thousand pounds sterling on the offerings, 
the observances, and the exhibition, of a single festival; and 
upwards of ten thousand pounds annually , ever afterwards to 
the termination of his life. Indeed, such is the blindfold zeal 
of these benighted people, that instances are not unfrequent of 
natives of rank and wealth reducing themselves and families to 
poverty by their lavish expenditure in the service of the gods, 
and in upholding the pomp and dignity of their worship. In 
the city of Calcutta alone, at the lowest and most moderate 
estimate, it has been calculated that half a million , at least, is 
annually expended on the celebration of the Durga Pujali 
festival. How vast, how inconceivably vast, then, must be 
the aggregate expended by rich and poor on all the daily, 
weekly, monthly, and annual rites, ceremonies, and festivals, 
held in honor of a countless pantheon of divinities! 

Ah ! it is when gazing at these heaps of offering, so lavishly 
poured into the treasury of the false gods of heathenism, that 
one is constrained to reflect, in bitterness of spirit, on the mis¬ 
erable contrast presented by the scanty, stinted, and shrivelled 
offerings of the professed worshippers of the true God in a Chris¬ 
tian land ! Would that, in this respect, the disciples of Christ 
could be induced to learn a lesson from the blinded votaries of 
Hinduism! Take the case of a renowned city, the third, in 
point of wealth and commercial importance, in the British em¬ 
pire ; a city on whose escutcheon and banner is inscribed the 
noble motto, that it is to “flourish by the righteousness of the 


212 


DURGA FESTIVAL. 


Word. ,; What has been, on the part of its citizens, the mani* 
festation of a liberality that must needs astound all Christen¬ 
dom, and, if it were possible, cause the very universe to 
resound with the never-dying echoes of its fame? Why, 
this great city, whose merchants are princes and the honorable 
of the earth, — this mighty city, that sits as a queen among 
the principalities of the nations, — this celebrated city did, on 
a late occasion, in very truth, contribute the sum of twenty 
thousand pounds tc promote, within itself \ the cause of that 
Redeemer to whose vicarious sacrifice and mediatorial govern¬ 
ment it owes existence, and riches, and salvation,—all the 
possessions and comforts of time, — all the prospects and crowns 
of immortality ! Well, be it so ! We at once cheerfully con¬ 
cede that, compared with the doings of others in this professedly 
Christian land , this is one of the best and noblest specimens of 
modern benevolence. But turn now to benighted Hindustan. 
Look to one of its chief commercial emporia. There , on a 
single festival, in honor of a monstrous image of wood or clay, 
you find upwards of five hundred thousand pounds expended—• 
not once , but annually ! After this, talk, if ye will, of your 
liberalities. Boast of them. Eulogize them to the skies. 
Parade them, as munificent, in public journals. Extol them 
beyond measure at your great anniversaries. Would that, when 
next disposed to trumpet forth the praise of your own doings, 
ye would go and proclaim your magnificent contributions to the 
cause of your God and Savior in the presence of the deluded 
heathen, who replenish with free-will offerings the halls of 
their idol Durga. Ah ! methinks that, instead of deigning to 
reply, they might point, in scornful silence, to the multiplied 
tokens and pledges of their own prodigal bounty, and leave 
you to draw an inference which might well cover you with 
confusion and dismay ! For what could the inference be, were 
the silence and symbolic movement rightly interpreted and 
imbodied in words ? What could it be but this ? — “If the 
amount of free-will offerings be a measure of sincerity in our 
religious profession, surely our sincerity must be a hundred fold 
deeper than yours. If extent of sacrifice of worldly substance, 
to which we all so naturally cling, be a measure of our love to 
the object of worship, surely our love to our god, which you 
reckon a poor dumb idol, must be a hundred fold more intense 
than yours towards Him whom you profess to regard as the 
only true God and Savior. If visible fruits be the test of reality 


DURGA FESTIVAL. 


213 


of faith, surely our faith in the truth of our religion must be a 
hundred fold stronger than your faith in the truth of yours. 
Indeed, you seem to have scarcely any faith at all. And the 
little you do has the appearance of being designed to save you 
from the charge of open infidelity, rather than to indicate a 
heartfelt interest in promoting the cause and honor of your 
God.” If a rebuke so cutting, from a quarter so unexpected, 
do not lead to amendment and increase in your Christian lib¬ 
eralities, rest assured that these poor blinded idolaters, whom 
you affect to view with pity and compassion, will one day rise 
up in judgment and condemn you. 

The subject of offerings is not yet exhausted. At the annual 
festival of Durga, there are also bloody sacrifices presented. The 
number of these, though in general little thought of or little 
known, is very remarkable. When infidel scoffers have read in 
the Bible of the multitude of sacrifices constantly offered, — 
more especially when they read of King Solomon, on one mem¬ 
orable occasion, sacrificing twenty-two thousand oxen and a 
hundred and twenty thousand sheep, — they have not scrupled 
to denounce the narrative as wholly beyond the pale of historic 
credibility — as partaking so much of the fabulous and the 
marvellous as seriously to damage the authenticity of the entire 
record that contains it. Ignorant men! ignorant of the manners 
and customs of Oriental nations, and, ever true to the char¬ 
acter of your race, presumptuous in proportion to your igno¬ 
rance ! Were ye transported to the shores of Hindustan now, 
ye would find, up to this day, multitudes of sacrifices constantly 
offered at temples and in private houses ; in single cases almost 
rivalling, and, collectively and nationally, vastly out-rivalling in 
number the thousands and tens of thousands once offered by 
the Hebrew monarch, at a time when the sovereign reckoned 
it no impiety to allocate the resources of a state to the rearing 
of altars and temples to Jehovah, Lord of hosts ,* nor, as the 
most exalted member of the visible church, felt it any dishonor 
for a season to drop the functions of royalty, and, assuming part 
of the office of high priest, solemnly engage in conducting the 
devotional exercises of a national worship. And if the over¬ 
whelming evidence addressed to your understandings had failed 
to convince you of the veracity of the inspired penmen, must 
not the testimony of sense, as to the vast numbers of Hindu 
sacrifices, extort from you a confession in favor of the antece- 


214 


DURGA FESTIVAL. 


dent credibility of the Jewish record in the narration of numbers 
not more than parallel in magnitude ? 

At a single temple in the neighborhood of Calcutta, the ordi¬ 
nary number of daily sacrifices averages between fifty and a 
hundred he-goats and rams, besides a proportion of buffaloes. 
On Saturdays and Mondays, which happen to be days particu¬ 
larly sacred to the divinity worshipped there, the number of 
sacrifices is doubled or trebled; while, on great festival occa¬ 
sions, the number is increased from hundreds to thousands. At 
the annual festival of Durga, there are hundreds of families, in 
the Calcutta district alone, that sacrifice severally scores of 
animals; many present their hecatombs; and some occasionally 
their thousands. It is within the present half century that the 
rajah of Nudiya, in the north of Bengal, offered a large number 
of sheep, and goats, and buffaloes, on the first day of the feast, 
and vowed to double the offering on each succeeding day, so 
that the number sacrificed in all amounted, in the aggregate, to 
upwards of sixty-jive thousand! Mr. Ward states, that the 
rajah 11 loaded boats with the bodies, and sent them to the 
neighboring Brahmans, but they could not devour or dispose of 
them fast enough, and great numbers were thrown away.” 

Returning to the scene in the house of a wealthy native on 
the first great day of the festival: — After the worship, and the 
offerings, and the dancings in honor of the goddess, have been 
concluded, the votaries proceed, after midnight, to the presenta¬ 
tion of animals in sacrifice. It is in the central roofless court or 
area of the house that the process of slaughter is usually carried 
on. There a strong upright post is fastened in the ground, 
excavated at the top somewhat like a double-pronged fork. In 
this excavation the neck of the victim is inserted, and made fast 
by a transverse pin above. Close at hand stands the hired exe¬ 
cutioner, usually a blacksmith, with his broad, heavy axe. And 
woe be to him if he fail in severing the head at one stroke ! 
Such failure would betide ruin and disgrace to himself, and 
entail the most frightful disaster on his employer and family ! 

Each animal is duly consecrated by the officiating Brahman, 
who marks its horns and forehead with red lead, — sprinkles it, 
for the sake of purifying, with Ganges water, — adorns its neck 
with a necklace of leaves, and its brow with a garland of flowers, 
— and reads various incantations in its ears, adding, “ O Durga, 
I sacrifice this animal to thee, that I may dwell in thy heaven 











































































































II 



















































































* 




























DURGA FESTIVAL. 


21 : 

for so many years.” With similar ceremonies, each sacrificial 
victim, whether goat, sheep, or buffalo, is dedicated and slain, 
amid the din and hubbub of human voices. The heads and 
part of the blood are then carried in succession to the hall with¬ 
in, and ranged before the image, each head being there sur¬ 
mounted with a lighted lamp. Over them the officiating 
Brahman repeats certain prayers, utters appropriate incanta¬ 
tions, and formally presents them as an acceptable feast to 
the goddess. Other meat-offerings and drink-offerings are also 
presented, with a repetition of the proper formulas. And, last of 
all, on a small, square altar, made of clean, dry sand, burnt-offer¬ 
ings of flowers,* or grass, or leaves, or rice, or clarified butter, are 
deposited—with prayers, that all remaining sins may be de¬ 
stroyed by the sacrificial fire. This naturally leads us to 
answer a question that is often asked, namely, What becomes 
of the flesh meat of so many animals ? Part of it is offered on 
the altar as a burnt-sacrifice. But the larger part of it always, 
and not unfrequently the whole, is devoured as food. The 
Brahmans of course have their choice; and the remainder is 
distributed in large quantities among the inferior castes. As it 
has been consecrated by being offered to the goddess, it is law¬ 
ful for all who choose to partake of it. 

It is impossible to note all the variations in the different 
modes in which the Durga Pujah is celebrated by the different 
castes and sects. Some individuals expend the largest propor¬ 
tion in peace-offerings, and meat and drink-offerings; others in 
bloody sacrifices and burnt-offerings : some in the dances, and 
the tinsel garnishings, and fire-work exhibitions and others in 
entertaining and giving presents to Brahmans. The disciples 
of the numerous sect of Vishnu, though they celebrate the fes¬ 
tival with great pomp, present no bloody offerings to Durga; 
instead of slaughtering animals, pumpkins, or some other 
substitute- are split in two and presented to the goddess. 

The multitudinous rites and ceremonies of the first day and 
night of the festival being now nearly concluded, numbers ot 
old and young, rich and poor, male and female, rush into the 
open area that is streaming with the blood of animals slain in 
sacrifice. They seize a portion of the gory dust and mud, and 
with the sacred compost literally bedaub their bodies, dan¬ 
cing and prancing all the while with almost savage ferocity. 
With their bodies thus bespattered, and their minds excited into 
frenzy, multitudes now pour into the streets—some with 


218 


DURGA FESTIVAL. 


blazing torches, others with musical instruments; and ah 
twisting their frames into the most wanton attitudes, and vocif¬ 
erating the most indecent songs, rush to and fro, reeling, shout¬ 
ing, and raving, more wildly than the troops of “ iron-speared ” 
and “ ivy-leaved ” Amazons, that were wont, in times of old, to 
cause the woods and the mountains of Greece to resound with 
the frantic orgies of Bacchus. 

For two days and two nights more, there is a renewal of the 
same round of worship, and rites, and ceremonies, and dances, 
and sacrifices, and Bacchanalian fury. 

As the morning of the first day was devoted to the consecra¬ 
tion of the images, so the morning of the fourth is occupied with 
the grand ceremony of unconsecrating them. He, who had the 
divine power of bringing down the goddess to inhabit each tab¬ 
ernacle of wood or clay, has also the power of dispossessing it 
of hei animating presence. Accordingly, the officiating Brah¬ 
man, surrounded by the members of the family, engages, amid 
various rites, and sprinklings, and incantations, to send the divin¬ 
ity back to her native heaven ; concluding with a farewell 
address, in which he tells the goddess that he expects her to 
accept or all his services, and to return again to renew her 
favors on the following year. All now unite in muttering a 
sorrowful adieu to the divinity, and many seem affected even to 
the shedding of tears. 

Soon afterwards a crowd assembles, exhibiting habiliments 
bespotted with divers hues and colors. The image is carried 
forth to the street. It is planted on a portable stage, or platform, 
and then raised on men’s shoulders. As the temporary local 
abode of the departed goddess, it is still treated with profound 
honor and respect. As the procession advances along the street, 
accompanied with music and songs, amid clouds of heated dust, 
you see human beings — yes, full-grown beings, wearing all 
the outward prerogatives of the human form — marching on 
either side, and waving their chouries, or long, hairy brushes, to 
wipe away the dust, and ward off the mosquitoes or flies, that 
might otherwise desecrate or annoy the senseless image. But 
whither does the procession tend? To the banks of the 
Ganges — most sacred of streams. For what purpose? Fol¬ 
low it, and you will see. As you approach the river, you every 
where behold numbers of similar processions, from town and 
country, before and behind, on the right and on the left. You 
cast your eyes along the banks. As far as vision can reach, 



A Palankeen Bearer of the Rowaney caste dancing about the streets in celebration of the 
Durga Festival. See page 217. 
















' 




















































DUItGA FESTIVAL. 


221 


they seem literally covered. It is one living , moving mass — 
dense, vast, interminable. The immediate margin being too 
confined for the contact of such a teeming throng, hundreds and 
thousands of boats, of every size and every form, are put in requi¬ 
sition. A processional party steps on board, and each vessel is 
speedily launched on the broad expanse of the waters. The 
bosom of the stream seems, for miles, to be converted into the 
crowd, and the movement, and the harlequin exhibitions, of an 
immense floating fair. When the last rites and ceremonies are 
terminated, all the companies of image-carriers suddenly fall 
upon their images. They break them to pieces, and violently 
dash the shivered fragments into the depths of the passing 
stream. But who can depict the wondrous spectacle? — the 
numbers without number j the fantastic equipages of every rank 
and grade; the variegated costumes of every caste and sect; 
the strangely indecorous bodily gestures of deluded worship¬ 
pers ; the wild and frenzied mental excitement of myriads 
of spectators intoxicated with the scene ; the breaking, crash¬ 
ing, and sinking, of hundreds of dispossessed images, along 
the margin and over the surface of the mighty stream, — amid 
the loud, shrill dissonance of a thousand untuneful instruments, 
commingled with the still more stunning peals of ten thousand 
thousand human voices ! Here, language entirely fails. Imagi¬ 
nation itself must sink down with wings collapsed, utterly 
baffled in the effort to conceive the individualities and the group¬ 
ings of an assemblage composed of such varied magnitudes. 

Towards evening the multitudes return to their homes. 
Return, you will ask, for the purpose of refreshment and 
repose ? No ; but to engage in fresh scenes of boisterous mirth 
and sensual revelry. But when these are at length brought to 
a close, is there not a season of respite ? No: all hearts, all 
thoughts, are instantaneously turned towards the next incoming 
festival, in honor of some other divinity; and the necessary 
preparations are at once set on foot to provide for its due cele¬ 
bration. And thus it has been for ages past; and thus it may 
be for ages to come;—unless the Christian people of these 
lands awake from the sleep of an ungodly, carnal security ; 
arise from the deep slumber of sottish, selfish, luxurious enjoy¬ 
ment ; and come forward, far beyond the standard of any 
present example, to advance the Redeemer’s cause. O ye who 
do well to dwell at ease in your ceiled houses, when every 
where the temole of the L^rd lies waste ! — ye who do well to 


222 


DURGA FESTIVAL. 


eat, and drink, and be merry, when the multitudes of the nations 
are up in arms against your Sovereign Lord and Redeemer, — 
up in arms against the true peace and everlasting happiness of 
their own souls, — those precious souls that will never die ! — 
ye may wholly resist every appeal that is thus addressed to you 
at a distance, in words; but, frozen-hearted as many of you 
are, could ye, we would ask, wholly resist the thrilling appeal 
which the direct exhibition of the terrible reality would ad¬ 
dress to you ? 

When we have stood on the banks of the Ganges, sur¬ 
rounded by deluded multitudes engaged in ablutions, in order 
to cancel the guilt and wipe away the stains of transgressions; 
here assailed by the groans of the sick and the dying, stretched 
on the wet banks beneath “a hot and copper sky,” and there 
stunned by loud vociferations, in the name of worship, addressed 
to innumerable gods; on the one hand, the flames of many a 
funeral pile blazing in view, and, on the other, the loathsome 
spectacle of human carcasses floating, unheeded and unknown 
amid the dash of the oar and the merry songs of the boat¬ 
men; and when we felt our own solitude in the midst of 
the teeming throng, — a cold sensation of horror has crept 
through the soul, and the heart has well nigh sunk and failed, 
through the overbearing impressions of sense, and the despond¬ 
ing weakness of faith. “ Gracious God,” have we exclaimed, 
“ how marvellous is the extent of thy long-suffering and for¬ 
bearance ! What earthly monarch could, for a single hour, 
endure the thousand thousandth part of the indignities that are 
here daily offered to thy throne and majesty, O thou King of 
kings ! And yet, thus it has been for ages ! Lord, how long 
will it continue to be ? Forever ? No ; no ! ” When we look at 
the apparently unchanged past, and survey the apparently un¬ 
changeable present, the review and contemplation seem to sound 
the death-knell of hope, that would cradle us in black despair. 
But when we glance at the future, as portrayed in the “ sure 
word of prophecy,” we there learn to realize the mystery of 
“ hoping against hope.” From these polluted waters of a turbid 
earthly stream, we turn the eye of faith to the waters of gospel 
grace, which are seen, in the prophetic vision, to issue from under 
the threshold of the temple of Zion eastward. They swell and 
deepen into a river. It is the river of life. Wherever it rolls, 
disease, barrenness, and death disappear. 



Consigning an Image of Kali to the Ganges. 


Next to the annual festival of Durga, one of the most pop¬ 
ular in Eas ern India is that of the Charak Pujah. 

Strictly and properly, this festival is held in honor of Shiva, 
in his character of Maha Kala; or Time , the great destroyer 
of all things. In this character, his personified energy, or 
consort, is Parvati, under the distinction and appropriate form of 
Maha Kali. In the annual festival held in honor of the former, 
the worship of the latter appears at all times to have been blended ] 
and, in the lapse of ages, the female form of Kali has become 
a far more important and formidable personage, in the eyes of 
the multitude, than the male form of Maha Kala, and often en¬ 
grosses more than a proportionate share of the homage and 
adoration of deluded worshippers. To save, therefore, the tedi¬ 
ousness of circumlocution, and the intricacy of a perpetual 
double reference, we must confine ourselves to a brief notice of 
the goddess Kali } as connected with the celebration of the 
Charak Pujah. 

It is proper, however, to state, that Brahmans, Kshattryas, and 
the Yaishyas, take no active part in the actual celebration of the 
rites peculiar to this festival. Most of them, however, contrib- 
jte largely towards the expense of it, and countenance the 









m 


KALI FESTIVAL. 


whole of the proceedings as applauding spectators ; though some 
af them, in words , profess to disapprove of many of the prac¬ 
tices. 

Of all the Hindu divinities, this goddess is the most cruel and 
revengeful. Such, according to some of the sacred legends, is 
her thirst for blood, that,—being unable, in one of‘her forms, 
on a particular occasion, to procure any of the g'ants for her 
prey, — in order to quench her savage appetite, she “ actully cut 
her own throat, that the blood issuing thence might spout into 
her mouth.” Of the goddess, — represented in the monstrous 
attitude of supporting her own half-severed head in the left 
hand, with streams of blood gushing from the throat into the 
mouth,—images may this day be seen in some districts of 
Bengal. The supreme delight of this divinity, therefore, con¬ 
sists in cruelty and torture; her ambrosia is the flesh of living 
votaries and sacrificed victims; and her sweetest nectar, the 
copious effusion of their blood. 

The Kalika Purana, one of the divine writings, is chiefly 
devoted to a recital of the different modes of worshipping and 
appeasing this ferocious divinity. If, for example, a devotee 
should scorch some member of his body by the application of 
a burning lamp, the act would prove most acceptable to the god¬ 
dess. If he should draw some blood from himself, and present 
it, the libation would be still more delectable. If he should cut 
off a portion of his own flesh, and present it as a burnt sacri¬ 
fice, the offering would be most grateful of all. If the devotee 
should present ivhole burnt-offerings upon the altar, saying, — 
“ Hrang, hring, Kali, Kali! — O! horrid-toothed goddess, eat, 
eat; destroy all the malignant; cut with this axe ; bind, bind ; 
seize, seize; drink this blood ; spheng, spheng ; secure, secure ! 
— Salutation to Kali!”—these will prove acceptable in pro¬ 
portion to the supposed importance of the animated beings sac¬ 
rificed. By the blood drawn from fishes and tortoises the 
goddess is pleased one month ; a crocodile’s blood will please 
her three; that of certain wild animals, nine ; that of a bull or 
a guana, a year; an antelope’s or > wild boar’s, twelve years , 
a buffalo’s, rhinoceros’s, or tiger’s, a hundred; a lion’s, a rein¬ 
deer’s, or a mans , (mark the combination,) a thousand; but 
by the blood of three men slain in sacrifice, she is pleased a 
hundred thousand years ! Amid all the voluminous codes of 
Hinduism, there is not a section more loathsomely minute, 
more hideously revolting, than the sanguinary chapter devoted 


KALI FESTIVAL. 225 

to the description of the rites and formularies to be observed at 
the sacrifice of human victims. 

Under the native dynasties, it cannot be doubted that human 
sacrifices were very largely offered. And, even now, when this 
species of sacrifice has been condemned, and declared to be pun¬ 
ishable as murder, by the British government, clearly authentica¬ 
ted cases do still occasionally occur. During our own brief sojourn 
in Calcutta, a human victim was sacrificed at a temple of Kali 
in its immediate neighborhood. The sacrificer was seized by 
the officers of justice, and capitally punished. About the same 
time, the governor-general felt himself called upon to strip a 
rajah, in the east of Bengal, of his independent rights, because, 
in direct violation of existing treaties, he had carried off three 
British subjects to be offered in sacrifice to Kali! 

Indeed, this divinity is the avowed patroness of almost all 
the most atrocious outrages against the peace of society. Is 
there in India, as in other lands, a set of lawless men who, 
despising the fruits of honest industry, earn their livelihood 
by the plunder of their neighbors’ property ? At the hour of 
midnight, the gang of desperadoes will resort to some spot 
where is reared an image of Kali. There they engage in reli¬ 
gious ceremonies, and there they offer bloody sacrifices to pro¬ 
pitiate the favor and secure the protection of the goddess. 
Worshipping the instrument that is to cut through the wail of 
the house intended to be attacked, they address it in a prescribed 
form of words, saying, — “ O instrument, formed by the god¬ 
dess ! Kali commands thee to cut a passage into the house ; to 
cut through stones, bones, bricks, wood, the earth, and moun¬ 
tains ; and cause the dust thereof to be carried awa f by the 
wind! ” In full assurance of the divine blessing, and with un¬ 
wavering faith in the divine protection, they hasten to the 
execution of their nefarious designs. How must the very 
foundations of even ordinary moral duties be swept a^ay in a 
land where theft and plunder can be systematically carried on 
under the special patronage of the gods ! 

Again, is there in India, — as there is not, we believe, in any 
other land on the surface of the globe, — a still more lawless 
race of men, —a close, compact, confederate fraternity, —whose 
irresistible fate and hereditary profession it is to subsist by 
murder ? These, too, well known under the name of Thugs, 
find a ready and potent protectress in Kali. To the divinely- 
revealed will and command of this goddess, they universally 

15 


226 


KALI FESTIVAL. 


ascribe their origin, their institutions, their social laws, and their 
ritual observances. Intense devotion to Kali is the mysterious 
link that unites them in a bond of brotherhood that is indisso¬ 
luble; and with a secrecy which, for generations, has eluded 
the efforts of successive governments to detect them. It is 
under her special auspices that all their sanguinary depredations 
have been planned, prosecuted, and carried into execution. It 
is the thorough incorporation of a feeling of assurance in her aid, 
with the entire framework of their mental and moral being, 
that has imparted to their union all its strength and all its terror. 
In their sense of the term, they are of all men the most super- 
stitiously exact, the most devoutly religious, in the performance 
of divine worship. In honor of their guardian deity, there is a 
temple dedicated at Bindachul, near Mirzapur, to the north of 
Bengal. There , religious ceremonies are constantly performed, 
and thousands of animals offered in sacrifice. When a band of 
these leagued murderers, whose individuality and union have 
for ages been preserved in integrity, resolve to issue forth on 
their worse than marauding expedition, deliberately intent on 
imbruing their hands in the blood of their fellows, they first 
betake themselves to the temple of the goddess; present their 
prayers, and supplications, and offerings there ; and vow, in the 
event of success, to consecrate to her service a large proportion 
of the booty. Should they not succeed, — should they even be 
seized, convicted, and condemned to die, — their confidence in 
Kali does not waver ; their faith does not stagger. They ex¬ 
onerate the goddess from all blame. They ascribe the cause of 
failure wholly to themselves. They assume all the guilt of 
having neglected some of the divinely prescribed forms. And 
they laugh to scorn the idea that any evil could possibly have 
befallen them, had they been faithful in the observance of all 
the divinely-appointed rules of their sanguinary craft. How 
must the chief corner-stone of ordinary morality be shaken, in 
a land where religion is so versatile as to throw the ample 
shield of divine encouragement and reward over the most mur¬ 
derous banditti that ever appeared in human form! 

If such be the.general character of this goddess, what are 
you to expect of a festival held in honor of her lord, in his 
character as the great destroyer, — a festival in which she, too, 
is adored, as his destructive energy! 

Most of the sectaries that embrace the form of Maha Kala 
as their guardian deity — belonging chiefly to the class of Shu- 


KALI FESTIVAL. 


227 


dras — are busied for several days before the festival with various 
initiatory ceremonies of purification, abstinence, and exercises 
of devotion; and those who wish to earn great merit on the 
occasion are engaged in preparatory operations for a whole 
month. 

The festival itself derives its name of Charak Pujah from 
chakra , a discus or wheel, in allusion to the circle performed 
in the rite of swinging , which constitutes so very prominent a 
part of the anniversary observances. An upright pole, twenty 
or thirty feet in height, is planted in the ground. Across the 
top of it, moving freely on a pin or pivot, is placed horizontally 
an 'ther long pole. From one end of this transverse beam is a 
rope suspended, with two hooks affixed to it. To the other ex¬ 
tremity is fastened another rope, which hangs loosely towards 
the ground. The devotee comes forward, and prostrates him¬ 
self in the dust. The hooks are then run through the fleshy 
parts of his back, near the shoulders. A party, holding the 
rope at the other side, immediately begin to run round with 
considerable velocity. By this means the wretched dupe of 
superstition is hoisted aloft into the air, and violently whirled 
round and round. The torture he may continue to endure for a 
longer or shorter period, according to his own free-will ; only, 
this being reckoned one of the holiest of acts, the longer he 
can endure the torture the greater the pleasure conveyed to the 
deity whom he serves; the greater the portion of merit acciu- 
ing to himself; and, consequently, the brighter the prospect of 
future reward. The time usually occupied averages from ten 
minutes to half an hour; and as soon as one has ended, 
another candidate is ready, — aspiring to earn the like merit and 
distinction. And thus, on one tree, from five to ten or fifteen 
may be swung in the course of a day. Of these swinging-posts 
there are hundreds and thousands simultaneously in operation in 
the province of Bengal. They are always erected in the most 
conspicuous parts of the towns and villages, and are surrounded 
by vast crowds of noisy spectators. On the very streets of the 
native city of Calcutta, many of these horrid swings are annu¬ 
ally to be seen, and scores around the suburbs. It not unfre- 
quently happens that, from the extreme rapidity of the motion, 
the ligaments of the back give way, in which case the poor devo¬ 
tee is tossed to a distance, and dashed to pieces. A loud wail of 
commiseration, you now suppose, will be raised in behalf of the 
unhappy man who has thus fallen a martyr to his religious 


228 


KALI FESTIVAL. 


enthusiasm. No such thing ! Idolatry is cruel as the grave 
Instead of sympathy or compassion, a feeling of detestation and 
abhorrence is excited towards him. By the principles of their 
faith, he is adjudged to have been a desperate criminal in a for¬ 
mer state of being; and he has now met with this violent 
death, in the present birth, as a righteous retribution, on account 
of egregious sins committed in a former ! 

The evening of the same day is devoted to another practice 
almost equally cruel. It consists in the devotees’ throwing them¬ 
selves down, from a high wall, the second story of a house, or a 
temporary scaffolding often twenty or thirty feet in height, 
upon iron spikes or knives that are thickly stuck in a large bag 
or mattress of straw. But these sharp instruments being fixed 
rather loosely, and in a position sloping forward, the greater 
part of the thousands that fall upon them dexterously contrive 
to escape without serious damage. Many, however, are often 
cruelly mangled and lacerated; and, in the case of some, the 
issue proves speedily fatal. 

At night, numbers of the devotees sit down in the open air, 
and pierce the skin of their foreheads; and in it, as a socket, 
place a small rod of iron, to which is suspended a lamp that is 
kept burning till the dawn of day, while the lamp-bearers 
rehearse the praises of their favorite deity. 

Again, before the temple, bundles of thorns and other fire¬ 
wood are accumulated, among which the devotees roll them¬ 
selves uncovered. The materials are next raised into a pile, 
and set on fire. Then the devotees briskly dance over the 
blazing embers, and fling them into the air with their naked 
hands, or toss them at one another. 

Some have their breasts, arms, and other parts, stuck entirely 
full of pins, about the “ thickness of small nails, or packing- 
needles.” Others betake themselves to a vertical wheel, twenty 
or thirty feet in diameter, and raised considerably above the 
ground. They bind themselves to the outer rim, in a sitting 
posture, so that, when the wheel rolls round, their heads point 
alternately to the zenith and the nadir. 

But it were endless to pursue the diversity of these self- 
inflicted cruelties into all their details. There is me, however, 
of so very singular a character, that it must not be left un¬ 
noticed. If the problem were proposed to any member of our 
own community to contrive some other distinct species of tor¬ 
ture,— amid the boundless variety which the most fertile ima- 


KALI FESTIVAL. 


229 


gination might figure to itself, probably the one now to be de¬ 
scribed would not be found. Some of these deluded votaries en¬ 
ter into a vow. With one hand they cover their under-lips with 
a layer of wet earth or mud ; on this, with the other hand, they 
deposit some small grains, usually of mustard-seed. They then 
stretch themselves flat on their backs, — exposed to the drip¬ 
ping dews of night and the blazing sun by day. And their 
vow is, that from that fixed position they will not stir, — will 
neither move, nor turn, nor cat, nor drink, — till the seeds planted 
on the lips begin to sprout or germinate. This vegetable pro¬ 
cess usually takes place on the third or fourth day; after which, 
being released from the vow, they arise, as they dotingly im¬ 
agine and believe, laden with a vast accession of holiness and 
supererogatory merit. 

To the south of Calcutta is a spacious, level plain, between 
two and three miles in length, and a mile, or a mile and a half, 
in breadth. On the west it is washed by the sacred Ganges, 
on whose margin, about the middle of the plain, Fort William 
rears its ramparts and battlements. Along the north is a mag¬ 
nificent range of buildings, — the Supreme Court, the Town 
Hall, with other public edifices, — and, in the centre, most con¬ 
spicuous of all, the arcades, and columns, and lofty dome of 
Government House. Along the whole of the eastern side, at 
short intervals, is a succession of palace-like mansions, occu¬ 
pied as the abodes of the more opulent of the European residents. 
In front of this range, facing the west, and between it, there¬ 
fore, and the plain, is the broadest and most airy street in Cal¬ 
cutta, well known under the name of Chowringhee. Chiefly to 
the north of the plain, and partly to the east, beyond the ranges 
of European offices and residences, lies the native city, — stretch¬ 
ing its intricate mass of narrow lanes, and red brick houses, and 
“ hive-like ” bamboo huts, over an extent of many miles, and 
teeming with half a million of human beings! At a short dis¬ 
tance from the south-east corner of the plain, across a narrow 
belt of low suburban cottages, lies the celebrated temple of Kali- 
Ghat. The grand direct thoroughfare towards it, from the native 
city, is along the Chowringhee road. 

Thither, early, before sunrise, on the morning of the great day 
of the Charak festival, we once hastened to witness the extraor¬ 
dinary spectacle. 

From all the lanes ard alleys leading from the native city, 
multitudes were pouring into the Chowringhee road, which 


230 


KALI FESTIVAL. 


seemsd at every point to symbolize the meeting of the waters, — 
realizing, through its entire length, the image of a mighty con¬ 
fluence of innumerable living streams. The mere spectators 
could easily be distinguished from the special devotees. The 
former were seen standing, or walking along with eager gaze; 
arrayed in their gayest holiday dress, exhibiting every combi¬ 
nation and variety of the snow-white garb and tinsel glitter of 
Oriental costume. The latter came marching forward in small 
isolated groups, — each group averaging, in number, from half- 
a-dozen to twelve or fifteen, and constituted somewhat after 
this manner: Most of the party have their loose robes and 
foreheads plentifully besprinkled with vermilion or rose-pink. 
Two or three of them are decked in speckled or party-colored 
garments, uttering ludicrous, unmeaning sounds, and playing 
off all sorts of antic gestures, not unlike the merry-andrews 
on the stage of a country fair. Two or three, with garlands of 
flowers hanging about their neck, or tied round the head, have 
their sides transpierced with iron rods, which project in front, 
and meet at an angular point, to which is affixed a small vessel in 
the form of a shovel. Two or three, covered with ashes, carry 
in their hands iron spits or rods of different lengths, small bam¬ 
boo canes or hookah tubes, hard-twisted cords, or living snakes 
whose fangs had been extracted, — bending their limbs into un¬ 
sightly attitudes, and chanting legendary songs. Two or three 
more are the bearers of musical instruments—horned trumpets, 
gongs, tinkling cymbals, and large, hoarse drums surmounted 
with towering bunches of black and white ostrich featners, 
which keep waving and nodding not unlike the heaving, sombre 
plumes of a hearse; and all of them belabored as furiously as ^ 
if the impression were, that the louder the noise, and the more 
discordant the notes, the better and more charming the music. 
Thus variously constituted, the groups of devotees were pro¬ 
ceeding along. On looking behind, one group was seen follow¬ 
ing after another as far as the eye could reach; on looking 
before, one group was seen preceding another, as far as the eye 
could reach ;— like wave after wave, in interminable succession. 

Besides these groups of worshippers, who are reckoned pre¬ 
eminent in holiness nnd merit, there are others that advance in 
processions, bearing various pageants, flags, banners, models 
of temples, images of gods, and other mythological figures, wnb 
portable stages on which men and women are engaged in ridic¬ 
ulous and often worse than ridiculous pantomimic performances 


KALI FESTIVAL. 


231 


Hundreds of these processions spread over the southern side of 
the plain, presenting a spectacle so vast and varied — so singular 
and picturesque — that the pencil of the most skilful artist 
would not be dishonored if it failed in adequately represent¬ 
ing it. 

At the extremity of Chowringhee, the road towards the temple 
narrows considerably. The throng is now so dense that one is 
literally carried along. On approaching the precincts of the 
sacred shrine, it is found surrounded by a court and high wall. 
After entering the principal gate, which is on the western side, 
the temple itself starts up full in view. To the south of it is a 
spacious open hall or portico, elevated several feet above the 
ground, and surrounded by a flight of steps, above which rise 
a range of pillars that support the roof. Between the portico 
and the temple is a narrow pathway, along which the stream 
of spectators was flowing; while the groups of the devotees 
marched round the side farthest from the temple. Being of the 
number of the spectators, we mingled with the teeming throng 
that pressed on, with maddening frenzy, to obtain a glimpse of 
the idol. Here one and another would start aside, and knock 
their heads against the temple wall or brick pavement, mutter¬ 
ing incantations to command the attention and attract the favor 
of the goddess. It may here be noticed, in passing, that a tem¬ 
ple in India is not, like a Christian church, a place for the disci¬ 
ples to assemble in and engage in reasonable worship; but it 
is ordinarily designed as merely a receptacle for the senseless 
block of the idol, and a company of Brahmans, as its guardian 
attendants. Hence, as there is not much occasion for light, 
there are few or no windows. The light of day is usually ad¬ 
mitted only by the front door, when thrown wide open. Dark¬ 
ness is thus commingled with light in the idol cell, and tends 
to add to the mysteriousness of the scene. The multitudes all 
congregate without; but there is no preaching in their “halls 
of convocation; ” no devotional exercises to raise the soul on 
the wings of heavenly contemplation ; no instructions in the 
knowledge of the true God or the plan of a complete salvation ; 
no inculcation of motives to lead to the forsaking of sin ; no 
animated exhortations to the cultivation of virtue and piety: 
all, all, is one unchanging round of sacrifice and ceremony — of 
enielty, and sport, and lifeless form. 

Standing immediately opposite the temple gate, we saw on 
either side stationed, as usual, a party of Brahmans, to receive 


232 


KALI FESTIVAL. 


the proffered gifts. On one side lay a heap of flowers, that had 
been consecrated by being carried within and presented to the 
goddess ; on the other side, a large heap of money, —copper, and 
silver, and gold, — that had been contributed as free-will offerings. 
To the spectators, as they passed along, the Brahmans were 
presenting consecrated flowers, which were eagerly carried off 
as precious relics; and, in exchange for them, the joyous vo¬ 
taries threw down what money they possessed. And this they 
did as profusely as it was assuredly done cheerfully and with¬ 
out a grudge. Ah, here again were we painfully reminded of 
the state of things, as regards liberality on 'principle , in Christian 
lands. What a contrast to our meagre and half-extorted contri¬ 
butions, in the cause of Christian benevolence, was presented by 
the spectacle at the temple of Kali-Ghat! “ What! ” was one 

led to exclaim, — “ what! is it really so, that error is fraught 
with a mightier charm than truth? —that a foul and sanguinary 
superstition can operate on the soul more effectually than the 
benign religion of heaven ? — that ignorance is more powerful 
than divine knowledge ? — that heathenish custom is superior 
in efficacy to enlightened principle?—and that the fear of a 
dumb idol can exert a more potent influence than the love of a 
bleeding, dying Savior ? Ah, if this be so, what can our in¬ 
ference be, except that, amongst us, almost every one ought to 
bear about him a frontlet between his eyes, inscribed with the 
motto, ‘Profession, not principle! ’ — and that almost all, hav¬ 
ing a name to live, are nevertheless dead in spiritual lethargy 
and slumber, and deaf to the most sacred claims of duty towards 
God and man ! ” 

And one’s wonder could not be diminished, when he looked 
within the temple, and, in the midst of the “ darkness visible,” 
beheld the horrid block of the idol that had succeeded in con¬ 
quering men’s selfishness, and in turning the stagnant pool of 
grasping covetousness into a running stream of lavish liberality. 
The figure within this temple is, in several of its parts, for what 
reason we know not, somewhat incomplete ; but it is still suf¬ 
ficiently frightful and hideous. In the sacred legends the god¬ 
dess is constantly described, and, in the thousands of images 
that are annually made of her, she is almost uniformly delin¬ 
eated, as a female of black or dark-blue complexion, dancing 
savagely on the body of her own husband. She is represented 
with four arms, having in one an exterminating sword, and 
in another a human head held fast by the hair; a third points 


KALI FESTIVAL. 


233 


downwards, “ indicating the destruction that surrounds her,” 
and the fourth is raised upwards, “ in allusion to the future re¬ 
generation of nature by a new creation.” She is represented 
with wild, dishevelled hair, reaching to her feet. Her counte¬ 
nance is most ferocious. Her tongue protrudes from a distorted 
mouth, and hangs over the chin. She has three eyes, red and 
fiery, one of which glares in her forehead. Her lips and eye¬ 
brows are streaked with blood, and a crimson torrent is stream¬ 
ing down her breast. She has ear-rings in her ears; but what 
are they?—they are the carcasses of some hapless victims of 
her fury. She has a girdle round the waist; but what is it ? 
— it is a girdle of bloody hands, said to have been cut off the 
wounded bodies of her prostrate foes. She has a necklace 
round the neck ; but what is it? — it is a necklace of ghastly 
skulls, said to have been cut off the thousands of giants and 
others slain in her battles. And such is the monster-divinity, 
who, on that day, calls forth the shouts, and acclamations, and 
free-will offerings, of myriads of adoring worshippers ! 

Passing now to the eastern side of the court, we soon saw 
what the groups of devotees were to be engaged in. Towards 
the wall there were stationed several blacksmiths, with sharp 
instruments in their hands. Those of a particular group, that 
carried the rods, canes, and other implements, now came for¬ 
ward. One would stretch out his side, and, getting it instantly 
pierced through, in would pass one of his rods or canes. An¬ 
other would hold out his arm, and, getting it perforated, in 
would pass one of his iron spits or tubes. A third would pro¬ 
trude his tongue, and getting it, too, bored through, in would 
pass one of his cords or serpents. And thus, all of a group that 
desired it had themselves variously transpierced or perforated. 
When these had finished, another group was waiting in read- 
iness to undergo the cruel operation; and so another and 
another, apparently without end. 

Several groups, then returning, mounted the steps of the por 
tico in front of the temple, to prepare for their most solemn act 
of worship. But O, how impotent must human language ever 
be in the attempt to convey an adequate impression of the scene 
that followed! 

Those of the different groups, that carried in front the vessels 
already referred to, now ranged themselves all around the inte¬ 
rior of the colonnade. All the rest assembled themselves within 
this living circle. On a sudden, at a signal given, commenced 


284 


KALI FESTIVAL. 


the bleating, and the lowing, and the struggling, of animals 
slaughtered in sacrifice at the farthest end of the portico; and 
speedily was the ground made to swim with sacrificial blood. 
At the same moment of time, the vessel-carriers threw upon the 
burning coals in their vessels handfuls of Indian pitch, composed 
of various combustible substances. Instantly ascended the 
smoke, and the flame, and the sulphureous smell. Those who 
had the musical instruments sent forth their loud, and jarring, 
and discordant sounds. And those who were transpierced be¬ 
gan dancing in the most frantic manner, — pulling backwards 
and forwards, through their wounded members, the rods and the 
canes, the spits and the tubes,.the cords and the writhing ser¬ 
pents, till their bodies seemed streaming with their own blood ! 
All this was carried on simultaneously ; and that, too, within 
a briefer period of time than has now been occupied in the 
feeble and inadequate attempt to describe it! Again and again 
would the loud shouts ascend from the thousands of applauding 
spectators — shouts of “Victory to Kali! Victory to the great 
Kali! ” 

O, as we gazed at the harrowing spectacle, how was the soul, 
by the resistless force of contrast, hurried away to more highly- 
favored climes ! Yes; — standing though we were at the dis¬ 
tance of fifteen thousand miles from our native land, how did the 
soul, with lightning speed, flee across intervening oceans and con¬ 
tinents, and, in the chambers of imagery, revive and realize 
the visions of other days! When we thought of the land of 
our fathers, — when we contrasted the pure, peaceful, soul-ele¬ 
vating exercises of its Sabbaths, with the scene of infernal rev¬ 
elries then before our view, — how could we help exclaiming, 
“Surely, if the former be a fit emblem and harbinger of that 
eternal Sabbath which rolls over heaven’s bright inhabitants, 
this other scene must be an emblem and harbinger of the rest¬ 
less tossings of the burning lake ! ” And O, is it possible that, if 
Christians were transported hither to gaze, but for a single mo¬ 
ment, on such a master-triumph of Satanic delusion, — is it con¬ 
ceivable that they could give sleep to their eyes, or slumber to 
their eyelids, till they entered a vow in heaven to do all that in 
them lay to demolish such a hideous fabric of idolatry and su 
perstition, and rear the beauteous temple of Christianity upon 
the ruins i 

In conclusion, therefore, we would, with our whole heart, and 
strength, and soul, call upon all, who profess to be disciples of 
the Lord Jesus, to come forward now “ to the help of the Lord 


KALI FESTIVAL, 


235 


to the help of the Lord against the mighty.” We call upon 
you by that wondrous scheme, for the redemption of a ruined 
world, which from all eternity engaged the counsels of the God¬ 
head, to compassionate the poor, dying, perishing heathen ; — 
not to allow the prince of darkness any longer to trample on his 
miserable victims without control, or drag them as unresisting 
captives along the broad road that leadeth to perdition. We 
call upon you by the miseries of earth, the torments of hell, the 
joys of heaven, — by all that the Savior has done and suffered in 
his vicarious obedience, and agony, and bloody sweat, — to 
come forth now and be instrumental in erecting the standard 
of the cross on the downfall of the crescent and the ruins of 
paganism ; and thus to snatch from the regions of woe the 
souls of many who may be fitted to sing the praises of Jehovah 
and the Lamb! We call upon you, by your own eternal des¬ 
tiny, not to allow the fountain of divine benevolence, once 
opened on the hill of Calvary, to remain there from age to age 
shut up and sealed — a mere spectacle of solitary, and useless, 
and barren grandeur. But come now, and draw therefrom in 
copious streams ; replenish your reservoirs; fertilize the soil ; 
and thus produce a rich harvest of fruit, which, when the 
earth and all the works therein are burnt up, and the visible 
heavens are no more, will increase in beauty, and flourish foi- 
ever on the shores of a blissful immortality ! 
































































































A 


DESCRIPTION OF THE SHASTERS. 

By J. J. WEITBRECHT, 

FOR MANY YEARS A RESIDENT IN INDIA. 


A learned Brahmin, on being asked how many volumes their 
Shasters contained, replied, “ Who is able to calculate that ? No 
man can number them; the palace of the Rajah of Burdwan 
would not contain them ; they are like the ocean, unfathomable, 
without measure, and without end.” 

That celebrated searcher into Hindu mythology, Sir William 
Jones, appeared to coincide in the same view, when, in astonish¬ 
ment and surprise, he exclaimed, “ To whatever part of this 
literature we may direct our attention, we are every where struck 
with the thought of infinity.” The Iliad of Homer numbers 
twenty-four thousand verses, but the Mahabharat of the Hindus 
four hundred thousand; and the Purannas, comprehending only 
a small portion of their religious books, extend to two millions of 
verses. 

The Hindus divide the voluminous masses of their Shasters 
into eighteen parts, asserting that they contain eighteen distinct 
kinds of knowledge. To the first class belong the Four Yedas. 
The Brahmins believe these to be as old as eternity. They also 
assert that they were communicated to mankind, not through the 
medium of a mortal, but by the mouth of Brahma himself. 

The Yedas consist of a compilation of prayers, called Mun* 
Irus ; and, at a later period, a collection of doctrines and precepts, 
which are called Brahmanas , was added. They detail an endless 
number of ceremonies which are to be performed by the priest, 
the ascetic, and the hermit, at their religious services. 

One of the oldest sages of Hindu antiquity collected the 
Brahmanas, or religious statutes from the Yedas, into special 
tracts, with the title of TJyanishads. This compilation is a kind 
of compendium of Hindu theology, generally known under the 
appellation of Vedanta . 



238 


DESCRIPTION OF THE SHASTERS. 


There have been men, professed Christians, who have spoken 
with enthusiastic admiration of the Hindu writings. Their primi¬ 
tive religion, it has been said, contained the most sublime doc 
trines, and inculcated the most pure morality. But this is an 
egregious delusion. “ Many an object appears beautiful when 
seen at a distance, and through a mist ; but, when you approach 
it nearer, you will smile at the deception. As you become more 
intimately acquainted with the Shasters, you must feel struck 
with the absurd character of their doctrines, and the laxity of 
their morals.” 

The second class of sacred books treat on the art of healing, 
music, war, architecture, and sixtv-four various mechanical arts. 
Hence you perceive the Shasters of the Hindus teach not merely 
religion, but every kind of science and knowledge. By far the 
most numerous class of Shasters is comprehended in the poetical 
works of the Purannas, treating on the creation of the world, 
the power and attributes of the gods, the incarnations of Vishnu, 
&c. Among the most interesting of these may be numbered the 
Mahabharat and Bhagavat Gita. The latter contains a description 
of Krishna’s life. The Ramayun, an epic poem, gives a history 
of Ram, an incarnation of Vishnu. The historical details afford 
remarkable specimens of the ancient history of Hindustan. In 
the preface of the Ramayun it is stated, “ He who constantly 
hears and sings this poem will obtain the highest bliss, and will 
become like the gods.” 

Besides these, there is an endless mass of writings, counted 
sacred, namely, the Nyay Shasters, the Smritis, the Mimangsa, 
of philosophical, juristical, and metaphysical tendency. 

The age of the Vedas has never been ascertained with any 
degree of certainty. Some enthusiastic admirers of them put 
them far before the time of the deluge. A learned professor in 
America actually requested Sir W. Jones to search among the 
Hindus for the Adamic books. The amazing credulity of skeptics 
and unbelievers, in every thing except the records of the Sacred 
Sciiptures, is notorious. The latter gentleman, who is regarded 
as one of the most profound scholars in Hindu antiquity, con¬ 
cluded, from internal and external evidence, the age of the Vedas 
to be about three thousand years ; accordingly, they stand in 
antiquity nearest to the books oi Moses. All the other Sanscrit 
writings are of more recent date. 

After this cursory glance into the impenetrable chaos of Hinau 
Shasters, we proceed a step farther. The qv.estion we have now 


DESCRIPTION OF THE SHASTERS. 


239 


to consider is this: What view has the Brahmin of a Divine 
Being ? and we shall be sadly mistaken if we expect to find in 
the Hindu Shasters a confession of faith laid down wh’ch the 
learned unifoimly acknowledge as the groundwork of their 
belief. 

As a north-wester hurricane in Bengal, after a glowing, fiery, 
hot day, mingles clouds with dust, leaves, wood, and earth, in 
its destructive course, so we find in the wild confusion of the 
Shasters all the nobler divine thoughts, and purer ideas of the 
majesty of God, interwoven and mixed up with the most puerile 
nonsense. You cannot lay your hand on one point of doctrine, 
which is not in conflict with another, or denied by some rival 
system. 

The Hindu, however, acknowledges one Supreme Being as 
the ground and foundation of his religion. 11 Ek Brumho, dit- 
tyo nashti,” —One God, and beside him no other, — this sentence 
is become a proverb, and is in the mouth of every Brahmin. 
His writings dignify this supreme and eternal Being with the 
title “ Brahm,” which is to be carefully distinguished from 
Brahma, an emanation of the former, and the first person in the 
Hindu trinity. The Shasters describe Brahm as a being without 
beginning and without end, almighty, omniscient, unchangeable; 
in short, as being possessed of all the divine attributes, as the 
sublimest conceptions of the Holy Scriptures describe Jehovah. 
This being, however, all spirit and without form, is devoid of 
qualities. The Shasters declare that the very idea of allowing 
attributes in Brahm renders a multiplication of him a necessary 
consequence. For this very reason, the Brahmin will not allow 
the God of the Bible, because to him it appears impossible and 
irrational to believe that spirit can act and create without being 
united with matter. 

Brahm is therefore represented without mind, without will, 
without consciousness of his existence. No wonder that many 
Hindus, in going one step farther, declare the Supreme is noth¬ 
ing ; for a spirit without power and energy is like a thing of 
nought. Nevertheless, it is asserted, on the other hand, that he 
enjoys the highest beatitude, — it is the bliss of a deep, uninter¬ 
rupted sleep. 

Brahm, however, must one day have awaked from his long 
sleep; or, in other words, the negative character ot his existence 
must have changed into the positive. This was necessary for 
calling the world into existence. On this important point, the 


240 


DESCRIPTION OF THE SHASTERS. 


different philosophical systems, headed by their respective lead 
ers, have carried on a never-ceasing warfare. 

Brahm awoke, say the Yedas, and, feeling desire arising, said, 
“ Let me be many.” Forthwith he took upon himself a material 
form ; and henceforth he is like a spider, sitting in the centre, 
spinning out his interminable threads, and fastening what he pro¬ 
duces from himself to the -right and, left, towards all quarters of 
the infinite vacuum. 

Here, then, the shell of Hinduism begins to open ; the creation 
of the world, according to its teaching, is nothing more or less 
than a manifestation of Brahm in visible material forms. It is the 
most perfect system of pantheism. The cosmogony of the 
Shasters runs thus: All the germs or seed corns of the world 
that was to come into existence were condensed in the shape of 
an egg, and the supreme took possession of it in the form of 
Brahma. One year of the creation, or one thousand jugs, which, 
according to our reckoning, makes three hundred millions of 
common years, elapsed before the egg was hatched. During that 
long period, it was swimming like a bubble upon the mighty 
deep or chaos ; its brightness resembled that of a thousand suns. 
At last it broke, and Brahma sprang forth. His appearance was 
terrific; he had a thousand heads, a thousand eyes, and a 
thousand arms — a suitable complement to undertake the work of 
creation. Another monstrous being escaped from the egg with 
him, evidently signifying the crude materials from which the 
great mundane machine was to be prepared. The hairs of this 
monster were the trees and plants of the forests, his head the 
clouds, his beard the lightning, his breath the atmosphere, his 
voice the thunder, his eyes the sun and moon, his nails the 
rocks, his bones the mountains of the earth. When the egg was 
fabricated, Brahm, as creator, retired from the scene ; and hence¬ 
forth he troubled himself no longer with the concerns of the 
world. He relapsed into his former sleep, and nothing will dis¬ 
turb him in his dreams until the time when the dissolution of the 
present universe is to awaken him to renewed activity. 

No temple in India is consecrated to this “ unknown God.” 
The reason of this is obvious: the Hindu expects nothing, fears 
nothing, hopes nothing from a god who is asleep, wrapped up in 
sweet dreams, and who has communicated his power to those 
who are now managing the government of the world as his dele¬ 
gates 

When the great egg opened, it brought forth, likewise, the three 


DESCRIPTION OF THE SHASTERS. 


241 


worlds, viz., the uppermost, which is inhabited by the gods, the 
middle, intended for the dwelling-place of man, and the infernal 
world, destined to be the habitation of demons and all sorts of 
fearful beings. 

The earth, according to the description of the Shasters, is a flat 
plain of circular form, resembling the water-lily, measuring four 
hundred millions of miles in circumference. The inhabitable 
part of it consists of seven islands of similar shape, each of which 
is surrounded by an ocean. The innermost island, bounded by 
the ocean of salt water, is called Jampadwip ; the second island is 
surrounded by a sea consisting of the juice of the sugar-cane ; 
the sea surrounding the third contains spirituous liquors; the 
fourth, clarified butter; the fifth, sour milk ; the sixth, sweet 
milk; and the seventh contains sweet water. Beyond the latter 
there is a land of pure gold, but inaccessible to man ; and far 
beyond it extends the land of darkness and the hell. The earth 
is resting Upon an enormous snake with a hundred heads, and 
the snake upon a tortoise. Whenever the former shakes one of 
his heads, an earthquake is caused thereby. The bigoted 
Brahmin is firmly persuaded of the indubitable fact, that no cir¬ 
cumnavigator of the globe has ever succeeded in passing beyond 
the salt-water ocean ; and let the English become ever so skilful 
in the art of navigation, they will always be obliged to sail with¬ 
in its confines. 

In the centre of the vast plain of the earth, which is two 
hundred and fifty thousand miles in diameter, the loftiest of all 
mountains, Sumeru, rises to the enormous height of more than two 
hundred thousand miles. It is crowned with three golden sum¬ 
mits, which are the favorite residences of Brahma, Vishnu, and Shi¬ 
va. The highest clouds reach to about a third part of the height of 
the mountain. At the foot of this mountain there are three small¬ 
er hills, placed like sentinels, on the top of each of which grows 
the mangoe-tree, above two thousand miles in height. These 
trees bear a fruit, as delicious as nectar, which measures several 
hundred feet in diameter. When it falls to the ground, juice ex¬ 
udes from it, whose spicy fragrance perfumes the air; and those 
who eat thereof diffuse a most agreeable smell for many miles 
around them. The rose-apple-tree is likewise growing on those 
hills, the fruit of which is as large as an elephant, and so full of 
juice that at the season of maturity it flows along in a stream, 
and whatever it touches in its course is changed into the purest 

16 


242 


DESCRIPTION OF THE SHASTERS. 


gold. Here is a specimen of geography, which surpasses all ouj 
preconceived and short-sighted notions of the globe we inhabit! 

I mentioned above that the cosmogonies in the mythology of 
the Hindus are many. One of the most popular among them 
deserves to be noticed. The god Vishnu slept in the depth of 
the ocean. From him grew a water-lily, which swam on the 
surface of the water, and out of which proceeded Brahma, to 
whom the gods delivered the work of the creation of the uni¬ 
verse. In order to accomplish his purpose, he led for a long time 
the life of an ascetic. But he was unsuccessful. The disappoint¬ 
ment drove him into a rage, and the tears gushed from his eyes. 
Out of these briny drops arose gigantic beings of terrific shape. 
One of his deepest sighs over this sad catastrophe produced the 
god Rodru, that is, light and warmth, who, upon Brahma’s 
request, undertook the continuation of the arduous task. But it 
did not proceed in his hands. Brahma was therefore obliged 
to resume it again ; and, after much anxiety, various beings issued 
from his fingers, ears, and other members. The work then ad¬ 
vanced with more success; and fire, earth, and wind, followed 
each other in quick succession. 

Upon this, Brahma divided himself into human forms, and 
created men; then he assumed the shape of a bullock, and after¬ 
wards that of a horse, and thus produced the various kinds of 
four-footed animals, birds, &c. In this way the uncounted mul¬ 
titudes of animated beings, which now people the earth and other 
worlds, rose gradually into existence. 

Thus you see how the idea of pantheism pervades the base 
fiction of this very absurd and immoral history of the creation. 
To create is, in fact, nothing but a manifestation of Brahma in 
new forms; he becomes an elephant, a mountain, a river; and 
thus he produces and propagates the different species of living 
beings. The whole universe is a portion of himself. In this 
view he is represented in the Vedas : “ Brahma is not separated 

from the creation : he is the light of the sun, of the moon, and 
of the fire ; the Vedas are the breath of his nostrils; the primi¬ 
tive elements are his eyes; the shaking movements of events are 
his laugh ; his sleep is the destruction of the world. In various 
forms he enlivens the creature : in the form of fire, he digests 
their nourishment; in the form of air, he preserves their life ; as 
water, he quenches their thirst; as the sun, he ripens the fruits ; as 
the moon, he gives them refreshing sleep. The progress of time 
is the step of his foot. Brahma hears and sees every thing. He 


DESCRIPTION OF THE SHASTERS. 


243 


cultivates th; field ; he is turned into a cloud to give it moisture ; 
he becomes corn and satisfies mankind. While he dwells in the 
body, he sustains its vital warmth ; if he withdraw, it will get 
cold and die. He destroys sin in the devout, as the cotton 
thread is singed in the fire. He is the source of all truth 
and of all lies. He who takes his refuge to him will become 
holy : he who turns his face from him will become a blasphemer.” 
Such is one of the most sublime songs which the priests sing in 
honor of their Creator. 

The distinction of caste is traced in its origin to the creation of 
man. By successive emanations from himself, Brahma called 
various classes of mankind into existence. First the Brahmin 
escaped from his mouth, as the representative of God in human 
form. The nature of his birth signified him to be, not only the 
highest and most exalted of all human beings, but likewise the 
>ntended teacher, and the mediator between the gods and man¬ 
kind. From the arm of Brahma, the defence of the body, sprung 
the Kshutryu, or the caste of warriors ; the object of whose crea¬ 
tion was evident, from the nature of his birth: he was to protect 
the people by his powerful arm, and to shield and defend his' 
brethren against the aggression and oppression of the wicked. 
From Brahma’s breast issued the Voishnu, or caste of merchants 
and tradesmen, to provide for the necessities of mankind ; and 
from the humblest member, his foot, came the despised Sudra, or 
the servile caste. Their allotted task was to perform every kind 
of menial labor for their nobler-born brethren, both at home and in 
the field. 

The Sudras constitute by far the greatest number of the in¬ 
habitants of Bengal; and probably it is the same in other parts of 
India. For thirty centuries past have those unhappy beings 
groaned under the curse of the haughty Brahmin, and patiently 
borne the intolerable burden. “ What God has appointed,” say 
they, “ we cannot alter.” So holy and unchangeable is this insti¬ 
tution of castes, in the eyes of the people, and so firm is the belief 
of the Hindu as to the appointment being of divine authorty, 
that a transition from one caste to the other is absolutely impos¬ 
sible. A prince cannot purchase the Brahminical thread, which 
is the badge of their dignity, for millions. As a mouse can never 
be changed into an elephant, or the thorn-bush into an orange-tree, 
so neither can a Sudra be turned into a Brahmin. The Brahmin 
may sink : if he offend against his caste, his holiness will withdraw 
itse.f; ho forfeits his nobility and is degraded. If he marry the 


244 


DESCRIPTION OF THE SHASTERS. 


daughter of a Sudra, his progeny will be a sort of illegiti nate 
caste. Accordingly, at the present day, Brahmins of the first, 
second, and third class, are met with in India. The purest and 
most honored are, of course, those who, both on the paternal and 
maternal side, have derived their descent from ancestors of pure 
blood. 

In modern times, however, the castes have been considerably 
intermixed with each other. The Kshutryus were nearly extir¬ 
pated, even before the country was conquered by the Mohamme¬ 
dans, because they resisted the dominion of the Brahmins. The 
Voishnus, or merchants’ caste, is no longer found in Bengal, and 
it is believed that they have been amalgamated with, and lost 
among, the Sudras; while these latter have, especially in Southern 
India, sunk down almost to a level with the brute creation. 

The laws of the Hindus are peculiarly calculated for the 
preservation of the power and authority of the priests. In the 
time when Hinduism was in its flower, the Brahmin could in no 
wise be touched. The prince dared not execute him, though he 
might have committed every possible crime. As flesh and blood 
are pervaded in him by divine holiness, his moral character must 
be judged by quite a different standard to that of the Sudra. A 
good action possesses with him a much higher value ; and the 
most hideous crime loses in his case a great deal of its heinous 
nature. When a Brahmin robbed his Sudra brother, he had to 
pay a fine in money j but, when the latter was the offender, he 
had to be burned at the stake ; and, if he took a Brahmin by his 
beard, the law commanded his hands to be cut off. Yea, the 
revenge of this hateful priest pursued the poor wretch into the 
other world ; for, if a Sudra should meet him in an irreverential 
manner, he will after death become a tree ; and, should he venture 
to cast an angry glance at him, Yama, the god of the lower regions, 
will tear out his eyes ; or, if he beat the Brahmin but with a straw, 
he will in twenty transmigrations be born of impure beasts. 

India is, like Italy, a paradise for priests. All the offerings 
which the Hindu presents to his gods fall, as a matter of course, 
to the Brahmin. He that feeds a number of them has the 
promise of all the blessedness of heaven. The dying Hindu, 
who leaves him in his will some of his goods and cattle, will, 
freed from sin, enter forthwith into Shiva’s heaven. He who 
sells his cow will go to hell; but, if he make it over to a Brah¬ 
min, he will go to heaven. He who presents him an umbrella 
vill be protected against the injurious influence of the sun ; if 


SPECIMENS OF THE SHASTERS. 


245 


any one will give him a pair of shoos, his feet will not be 
blistered on a journey; and if a person honor him with gifts of 
aromatic spic:-s, he will be preserved from offensive smells and 
exhalations ali his days. 

The husbandman may not cultivate his field, —he may not put 
the sickle into the ripe corn, — without first giving the Brahmin his 
due. He is the first at court, and in attendance on the Rajah. 
In the most fertile parts of the country, in towns and villages, 
where the inhabitants are in comfortable circumstances, Brahmins 
are found in the greatest numbers. In the western parts of 
Bengal, where forests abound, and where the ground is less pro¬ 
ductive, they a»v, but rarely seen ; they “ love to eat the fat, and 
drink the sweet,” and have taken good care to obtain both for 
their portion. 


SPECIMENS OE THE SHASTERS. 

From the Shiva Puran, Part II. 

SUTA’S NARRATIVE. 

“ Hear, O Rishi! * a most excellent and sin-destroying nar¬ 
rative, which I will relate as I heard it with other Rishis from 
Vyasa. Formerly there was a famous Rishi, named Gautama , 
and his virtuous wife was named Ahalya ; with her he performed, 
during a thousand years, a rigorous tapas t in the southern coun¬ 
try, near the mountain Brahmadri. At this time a drought had 
desolated the country, and neither moisture nor rain had the 
earth experienced for a hundred years ; water there was not; and 
ascetics, men, birds, and beasts, died every where. On beholding 
this lamentable state, Gautama, having reflected, performed for 
six months the severest mortifications in honor of Varuna; at 
the termination of which the god appeared to him and thus 
said: ‘I am propitiated by thee, O holy devotee! Demand 
whatever boon thou wishest, and I will grant it.’ Gautama then 
requested rain; but Varuna replied, ‘ How can I transgress 
the divine command ? Ask some other boon, which it may be 

* Saint. 

] A tapas is a course of severe penance, either to propitiate a divinity or for 
other purposes, and the advantage derived from it is always superhuman. 



246 


SPECIMENS OF THE SHASTERS. 


in my power to bestow upon thee.’ On hearing this, Gautama 
said, 1 0 god! if thou art pleased with me, and willing to 
grant me a favor, I will request that which thou canst easily 
perform: 2 ause, then, to appear a hermitage which shall surpass 
all others in beauty, and shaded from the sun by fragrant and 
fruit-bearing trees, where men and women by holy meditation 
shall be liberated from pain, sorrow, and anxiety; and also, as 
thou art the lord of water, let it enjoy a perennial fountain.’ 
Vanina replied, 1 So be it; ’ and then, causing a pit to be filled 
with water, he thus said: 1 This water shall remain unex¬ 
hausted, and thy name shall become celebrated by this reservoir 
becoming a place of pilgrimage.’ Having thus spoken, Varuna 
disappeared. In this manner did Gautama obtain water, with 
which he performed in due manner the daily ceremonies. He 
sowed, also, rice for holy offerings, and watered it from this inex¬ 
haustible fountain; and grain of various kinds, trees, flowers, 
and fruits adorned his hermitage. Thus the grove of Gautama 
became the loveliest on the terrestrial orb; and there resorted 
ascetics, birds, and beasts, to live in happiness; and there, 
likewise, holy men fixed their abode with their sons and disci¬ 
ples. In this grove none knew sorrow, and gladness alone pre¬ 
vailed. But listen to what afterwards happened. 

u On one day Gautama had sent his disciples to bring water; 
but, when they approached the fountain, some Brahmin women 
who were there prevented them, and scoffingly called out, 

‘ We are the wives of holy anchorets; after we have filled our 
pitchers, you may then draw water.’ The disciples returned, 
and mentioned this circumstance to the wife of Gautama; 
and Ahalya, having consoled them, proceeded herself to the 
fountain, and, having drawn water, brought it to her husband. 
Thus she did daily ; and the other Brahmin women not only 
scoffed her, but at length went, and thus each falsely addressed her 
husband : 1 My lord! Ahalya daily taunts me and the other 

Brahmin women, and I have no other resource than thee. Vio¬ 
lence, falsehood, deceit, foolishness, covetousness, and inconsid¬ 
erateness, are the innate vices of women ; and, alas ! of what 
avail will holy meditation be to me if I suffer every day the 
reproaches of Ahalya?’ Each husband, having heard these 
words, revolved them in his mind, and thought that they could 
not be true, and that they would be guilty of ingratitude if they 
noticed them. But their wicked wives every day reproached 
l hem for not affording them redress; and at length, one day, as 


SPECIMENS OF THE SHASTERS. 


247 


they were passing through the grove, they overheard their wives 
making the same complaints to Gautama, and therefore believed 
that what they had said was true. The devotees, having then 
assembled together, began to consult respecting the manner in 
which they might resent this injury, so that their revenge might 
not appear to proceed from them ; and, after deliberation, deter¬ 
mined on invoking the assistance of Ganesha. They then pro¬ 
pitiated him with offerings of durwa, lotoses, and rice; of 
vermilion, sandal-wood, and incense ; of rice-milk, cakes, and 
sweetmeats ; and with prostrations, prayers, and burnt-offerings. 
Well pleased, the god appeared and thus spoke: ‘I am propi¬ 
tiated : say, what boon do you desire ? ’ They replied, ‘ If thou 
art willing to grant us a favor, contrive to remove Gautama from 
his hermitage ; for, if we adopt any means for that purpose, we 
shall expose ourselves to censure.’ Ganesha answered, 1 To injure 
or destroy a man who is free from blame is not just; and to return 
evil for good will be productive of sorrow, and not of benefit. 
Whoever performs holy meditation will obtain the happiest result; 
but the injuring of another will destroy the advantages which 
would be derived from it. Gautama has given you gold, and you 
wish to return glass ; but that which is right ought to be per¬ 
formed.’ Having heard these words, the devotees, from mental 
delusion, thus replied: ‘Olord! we entreat thee to do what we 
have requested, as we desire no other favor.’ Ganesha then 
said, 1 Good cannot produce evil, nor evil g^od: from its very 
essence, evil must produce misery, and good happiness. Gautama 
will enjoy happiness from his holy meditation ; but sorrow alone 
can result from your present wish. But you are deluded by 
female fascination, and you cannot, therefore, discriminate 
between good and evil. I will, however, comply with your 
request ; though you will undoubtedly hereafter regret having 
made it.’ Having thus spoken, Ganesha disappeared. 

“ Gautama, unacquainted with the evil intentions of the devo¬ 
tees, joyfully performed each day the sacred ceremonies; but one 
day, being in a field of rice and barley, Ganapati, having assumed 
the form of an extremely debilitated cow, appeared there trem¬ 
bling, and scarcely able to move, and began to eat the rice and 
barley. Observing this, the compassionate Gautama lifted a 
stalk of grass and struck the cow with it, in order to drive her 
away ; but scarcely was she touched with the stalk when she 
dropped on the ground, and immediately died, while all the 
devotees beheld what passed with looks of distress. The 


248 


SPECIMENS OF THE SHASTERS. 


holy men and their lovely wives then exclaimed, ‘ O Gautama! 
what hast thou done ?’ Gautama, also, in amazement, thus 
addressed Ahalya: * What an accident! How can I have incurred 
the anger of the gods ? what shall I do ? where shall I go ? thus 
involved in the guilt of the murder of a cow !’ The devotees at 
the same time thus reproached him : ‘ Alas ! O holy Rishi ! of 
what avail has been thy knowledge ? Alas ! of what avail thy 
burnt-offering and thy strict performance of every ceremony ? 5 
In the same manner, their wives thus reproached the wife of 
Gautama: ‘ Alas ! Ahalya, of what avail have been thy wisdom, 
and the universal respect shown to thee ? Alas! of what avail 
thy virtue and piety ? ’ Thus they reviled Gautama and his 
wife, and then exclaimed to each other, ‘ Let us not look on the 
4ice of this slayer of a cow : whoever looks on his countenance 
will become equally guilty ; and whoever approaches his hermit¬ 
age, that man’s offerings neither will fire nor the manes receive.’ 
Thus reviling Gautama, they all threw stones at him. Gautama 
then exclaimed, ‘ Alas ! alas ! what shall I do ? I swear, O holy 
men! that I will depart from this place.’ Having thus spoken, 
he removed to a distant spot, and there erected a hermitage j but 
as long as this sin, falsely imputed to him, remained unexpiated, 
he could perform no holy ceremony, and his wife continued ex¬ 
posed to the insults of the other Brahmin women ; and thus 
Gautama suffered the greatest misery. At length, after a short 
time, Gautama assembled the holy men, and thus addressed 
them: ‘ Have compassion on me, and acquaint me with the cere¬ 
monies by which my sin may be expiated ; for without instruc¬ 
tion no good act can be effected.’ The Brahmins then consulted 
together respecting the penance which ought to be prescribed, 
while Gautama stood at a distance in an humble posture; and, 
after deliberation, they thus said: ‘Sin can never be expiated 
except by suitable purification : for this purpose, therefore, do 
thou circumambulate the whole earth, and, on returning here, 
circumambulate a hundred times the mountain of Brahma, and 
thus thou wilt be purified; or make ablutions in the Ganges, and 
on its banks, having made ten millions of earthen lingams, 
worship the god whose symbol is the lingam, and then perambu 
late the sacred mountain and bathe in the hundred holy pools. 
By these means thy sin will be expiated.’ Having heard these 
words, Gautama first circumambulated the holy mountain ; and 
afterwards, as directed, formed the earthen lingams, in order that 
he might be restored to his pristine purity. He then, with 


SPECIMENS OF THE SHASTERS. 


249 


Ahalya, and his disciples, worshipped Shiva with the holiest 
rites and most intense devotion. At length the lord of the 
mountain-born goddess descended from the summit of Kailasa 
and thus addressed him: ‘ Say, what boon dost thou desire ? 5 
On beholding that form divine, a sight of which is so difficult to 
be obtained, Gautama was filled with delight, and, having 
reverenced the mighty god with laudatory strains, requested that 
he would liberate him from the guilt that he had incurred. Shiva 



Gautama, or Budh. 

replied, ‘ Happy art thou, O mighty Rishi! and the fruit of all 
thy pious acts hast thou obtained, for thou art free from sin. 
Thou hast been deceived by these wicked men, for even the 
three worlds become purified by thy presence. How, then, canst 
thou be polluted by an act committed by these evil-minded men, 









250 


SPECIMENS QY THE SHASTERS. 


and who will suffer for it hereafter ?.’ Shankara * then explained 
to him all their wickedness and ingratitude, and Gautama 
listened with astonishment; and after Shankara had ceased 
speaking, he thus said : 1 These Brahmins have done me the 
greatest favor, for. if it had not been for their act, I should not 
have enjoyed the felicity of beholding thee, O lord! ’ Pleased 
with these words, Shiva again expressed his satisfaction with the 
piety and devotion of Gautama, and desired him to ask a boon. 
Gautama replied that all he entreated was, that the Ganga [the 
River Ganges] might there appear, in order that he might purify 
himself in it. With this request Shiva complied; and the conse¬ 
quence was the establishment of the sacred place of pilgrimage at 
Trimbucka, on the Godavery.” 

Gautama is the principal divinity of the Burmese. According 
to tradition, he was so offended with the Brahmins that he de¬ 
termined to separate himself from them and establish a new 
religion. 


From the Matsya Puran. 

A DELUGE. 

Suta, addressing the Sages :— “ Formerly, there was a king 
named Manu, distinguished by every virtue; who, having re¬ 
signed his kingdom to his son, withdrew to a certain spot, and 
there, indifferent to pain and pleasure, performed the severest 
devotional penance for a hundred thousand years. At length 
Brahma appeared to him and said, 1 Choose whatever boon thy 
mind desires.’ The king, bowing to Brahma, thus replied: 
1 From thee one most excellent boon I crave ; and wish that 
when the pralaya takes place, I may be preserved from that 
destruction in which all things movable and immovable shall be 
involved.’ ‘ So be it,’ Brahma replied, and then disappeared; 
and the angels rained on the king from heaven a shower of 
flowers. 

“ Some time after, as near his hermitage he was offering water 
to the manes , a small fish came into his hands along with the 
water; and the compassionate king, in order to preserve it, 
placed it in a small vessel. But in one night it increased sixteen 
inches in size, and exclaimed, ‘ Save me ! save me 1 ’ The king 

# Shankara is another name for Shiva. Some of the Hindu divinities have 
many names, and they are used interchangeably, to prevent repetition. 






\ 



to 

© 

ft- 

3 

ft 






































































SPECIMENS OF THE SHASTERS. 


253 


then successively threw it in a jar, a well, a lake, and a river ; 
but, in each night, the fish grew larger, and entreated a more 
roomy place of abode. At length the king threw it into the sea, 
when it immediately occupied with its bulk the whole ocean. 
Manu, then alarmed, exclaimed, ‘ What god art thou ? or canst 
thou be any other than Yasudeva, whose form has thus expanded 
to such immensity? I know thee now ; but why hast thou thus 
pained me, by assuming, the form of a fish, O Keshava ! Praise 
be to thee, O Vishnu, lord of the universe ! ’ The lord replied, 
1 Excellent! excellent! Thou hast discovered the truth, O 
sinless one ! Know that in a short time this earth shall be sub¬ 
merged in water, and that this ship has been prepared by all the 
gods for thy preservation. When, therefore, the deluge takes 
place, enter this ship, and take with thee all kinds of seeds, and 
of animals that are produced from heat, from eggs, or from the 
womb ; and fasten it to this horn of mine. Thus shalt thou be 
preserved, and after the deluge has ceased, shalt thou become, 
on the renovation of the world, the progenitor of all beings; and 
thus shall a holy devotee, steadfast in ascetic practices, and com¬ 
pletely conversant in divine knowledge, become, at the beginning 
of the Krita Yug, the lord of a manwantara.’ Having thus 
spoken, the lord disappeared, and Manu continued his devotions 
to Yasudeva until the deluge took place, as foretold by Vishnu; 
and then Janardana appeared in the form of a horned fish ; and, 
while the ship into which Manu had entered was attached to its 
horn, Vishnu, under the form of this fish, in answer to the ques¬ 
tions of Manu, revealed unto him the Matsya Puran.” 

From the Bhagawat , Book III. Chap. 13. 

THE EARTH RAISED FROM THE WATERS OF A DELUGE. 

“ Parameshti, then, beholding the earth sunk amidst the 
waters, long meditated on the means by which it might be re¬ 
placed in its former situation. £ Whose divine aid,’ he thought 
1 shall I implore to upraise from the deep abyss that earth which 
l formerly created ? That lord from whose heart I sprang can 
alone effect this mighty work.’ As Brahma thus resolved, 
suddenly from his nostrils sprang a young boar, no larger than 
the thumb ; but, as he viewed it, in an instant it wonderfully in¬ 
creased to the size of a mighty elephant. The Rishis Prajapatis, 
Rumaras, and Manu, beholding the boar-like form in astonish¬ 
ment, thus in their minds conjectured : 1 What can be this delu- 


254 


SPECIMENS 01 THE SHASTERS. 


sive form of a bbar, since, in reality, it must be of a divine 
nature ? How wonderful that it should spring from Brahma’s 
nostrils no larger than the top of the thumb, and, in an instant, 
become equal to a mighty mountain! Can it be that mighty 
lord, on whom we meditate with minds devout ? ’ While thus 
they thought, that lord, who was the primeval victim, emitted a 
6ound loud as thunder, and, as the eight regions reechoed the 
sound, Brahma and his sons were delighted ; for they hence 
knew the lord, and, their anxiety being dissipated, the pure in¬ 
habitants of Janalok, Tapalok, and Satyalok, united in addressing 
to him their holy praise. Pleased with these praises, the won¬ 
drous boar displayed himself like a vast mountain, with tail 
erect, mane waving, his bristles sharp as lances, and hoofs strik¬ 
ing the sky, and snuffing, in imitation of a boar, to discover the 
earth. Then he of the terrible tusk, with terror-divested eyes 
regarding those who were adoring him, like a sportive elephant 
dived into the abyss of waters ; and the waters being divided, as 
if a thunderbolt vast as a mountain had fallen precipitately into 
them, resounded like the thunder; and, raising in pain its wide 
billows, the abyss profound exclaimed, 1 Save me, O lord of sac¬ 
rifice ! ’ Thus, subduing the waters with his sharp hoofs, he 
reached their utmost extremity, and saw lying there the earth, 
which he had originally intended for the abode of souls. Having 
then slain the demon Hiranyaksha, he uplifted it on his tusks 
from the dark abyss, and Brahma and his sons extolled his 
wondrous power.” 

From the Padma Pur an, Chap. 5. 

DAKSHA’S SACRIFICE. 

Pulastya , addressing Bhishma : — <c Formerly, O Bhishma! 
Ddksha prepared a sacrifice at Gungadwara, to which came all the 
immortals and divine sages. At this festival celestial viands 
abounded. The consecrated place of sacrifice extended for several 
yojanas. Numerous altars were erected. The sacred rites and 
ceremonies were duly performed by Yasishta, Angiras, Yrihaspati, 
and Narada; and Vishnu protected the sacrifice. But Sati thus 
addressed her father: ‘ My lord ! all the immortals, the divine 
sages, and my sisters with their husbands, adorned in the costli¬ 
est manner, have honored this festival with their presence; and 1 
observe that not a single one has been uninvited except my hus¬ 
band. But, unless he attend, empty will be all these rites, and 






























































































SPECIMENS OF THE SHASTERS. 


257 


productive of no advantage. Say, then, has it been through 
forgetfulness that thou didst not invite my lord ? ’ On hearing 
these words, Daksha, with parental affection, placed his youthful 
daughter, who showed such fondness for her husband, in his lap, 
and thus replied: ‘ Listen, my darling! while I explain the 
reason why thy husband has not* been invited. It is because that 
he is the bearer of a human skull, a delighter in cemeteries, ac¬ 
companied by ghosts and goblins, naked or merely clothed with 
a tiger’s or elephant’s skin, covered with ashes, wearing a neck¬ 
lace of human skulls, ornamented with serpents, always wander¬ 
ing about as a mendicant, sometimes dancing and sometimes 
singing, and neglecting all divine ordinances. Such evil prac¬ 
tices, my darling! render thy husband the shame of the three 
worlds, aqd unworthy to be admitted at a sacrifice where 
Brahma, Vishnu, and all the immortals and divine sages, are 
present.’ He ceased, and Sati, incensed by his words, with 
anger-inflamed eyes thus spoke: 4 That god is the lord of the 
universe, from whom all things and beings have received their 
rank and station, and whose supreme excellence no tongue is 
able to declare ; and, though delighting in cemeteries, covered 
with ashes, and adorned with human bones and serpents, he is 
the creator, the provider, and the preserver. It was alone through 
the favor of Rudra [Shiva] that Indra obtained heaven; through 
the will, also, of Rudra, Brahma creates ; and, were it not for 
Rudra, how could Vishnu have the power to preserve ? If, 
therefore, I have derived might from my devotion, and if I be 
beloved by Rudra, since thou hast despised him, this sacrifice 
shall be undoubtedly destroyed.’ Having thus spoken, Sati fixed 
her mind in profound abstraction, and by her own splendor con¬ 
sumed her body, while all the immortals exclaimed in astonish¬ 
ment, ‘ How wonderful! ’ On being informed of this event, 
Shiva, much afflicted, collected myriads of ghosts, goblins, and 
demons, and hastened to Daksha’s place of sacrifice ; which he 
completely destroyed, after having vanquished all the immortals 
that opposed him.” 

From the Skanda Pur an, the Chapter entitled u Kapardi 
Mahatmyam. ’ ’ 

GANESA CREATED. 

Shiva, addressing Parvati: —“ Formerly, during the twilight 
that intervened between the Dwapara and Kali Yugs, women, 

17 


258 


SPECIMENS OF THE SHASTERS. 


barbarians, Sudras, and other workers of sin, obtained en* 
trance into heaven by visiting the celebrated temple of Somesh- 
wara. Sacrifices, ascetic practices, charitable gifts, and all the 
other prescribed ordinances ceased, and men thronged only to 
the temple of Shiva. Hence old and young, the skilled in the 
Vedas and those ignorant of thejjQ, and even women and Sudras, 
ascended to heaven, until at length it became crowded to excess 
Then Indra and the gods, afflicted at being thus overcome by 
men, sought the protection of Shiva, and thus with reverence 
addressed him : { 0 Shankara! by thy favor heaven is pervaded 
by men, and we are nearly expelled from it. These mortals 
wander wherever they please, exclaiming, “ I am the greatest! 

I am the greatest! ” and Dharma Rajah, beholding the register of 
their good and evil deeds, remains silent, lost in astonishment. 
For the seven hells were most assuredly intended for their recep¬ 
tion ; but, having visited thy shrine, their sins have been re¬ 
mitted, and they have obtained a most excellent futurity.’ Shiva 
replied, c Such was my promise to Soma, nor can it be infringed; 
and all men, therefore, who visit the temple of Someshwara must 
ascend to heaven. But supplicate Parvati, and she will contrive 
some means for extricating you from this distress.’ The gods 
then kneeling before Parvati, with folded hands 
and bended heads, thus invoked her assistance with 
laudatory strains : ‘ Praise be to thee, O supreme 
of goddesses, supporter of the universe! Praise 
be to thee, O lotos-eyed, resplendent as gold ! 

Praise be to thee, O beloved of Shiva, who 
createst and destroyest! Praise be to thee, O 
mountain-born ! Praise be to thee, O Kalarattri, 

O Durga, who pervadest the universe, and art 
the sole substance from which all female forms, 
whethei mortal or immortal, originate! Grant us 
thy aid, and save us from this fearful distress ! ’ 

Having heard the supplication of Indra and the 
gods, thou, O goddess! wert moved with com¬ 
passion, and, gently rubbing thy body, there was 
thence produced a wondrous being with four 
arms and the head of an elephant; when thou Oanesa. 
thus addressedst the gods: ‘ Desirous of your advantage have I 
created this being, who will occasion obstacles to men, and, 
deluding them, will deprive them of the wish to visit Somana- 
tha and thus shall they fall into hell.’ This heard, the gods 






The Hindu Serpent God. Colossal Bust of Shiva at Elephanta. Shiva 


































































































SPECIMENS OF THE SHASTERS. 261 

were delighted, and returned to their own abodes, relieved from 
all fear of mankind,” 

From the Lainga Pur an, Part II., Chap. 100. 

KALI CREATED. 

Suta thus spoke: — “ Formerly a female Asura,* named 
Daruka, had through devotion obtained such power, that she con¬ 
sumed like fire the gods and Brahmins. But, as she was at¬ 
tended by a numerous host of female Asuras, Yishnu, and all the 
gods, were afraid to engage in battle with her, lest they should 
incur the sin of feminicide. They in consequence proceeded to 
Shiva, and with laudatory strains entreated his assistance ; and 
he then, regarding Devi, thus addressed her : 1 Let me request, O 
lovely one ! that thou wouldst now, for the benefit of the uni¬ 
verse, effect the destruction of this Daruka.’ Having heard these 
words, Parvati created from her own substance a maiden of black 
color, with matted locks, with an eye in her forehead, bearing in 
ner hands a trident and a skull, of aspect terrible to behold, and 
arrayed in celestial garments and adorned with all kinds of orna¬ 
ments. On beholding this terrific form of darkness, the gods 
retreated in alarm. Parvati then created innumerable ghosts, 
goblins, and demons; and, attended by these, Kali in obedience 
to her order, attacked and destroyed Daruka, and removed the 
distress of the world.” 

This legend concludes in the following singular manner: 
“ Shiva also appeared as an infant in a cemetery surrounded by 
ghosts, and on beholding him Kali took him up, and, caressing 
him, gave him her breast. He sucked the nectareous fluid ; but 
becoming angry, in order to divert and pacify him, Kali, clasping 
him to her bosom, danced with her attendant goblins and demons 
amongst the dead until he was pleased and delighted ; while 
Vishnu, Brahma, Indra, and all the gods, bowing themselves, 
praised with laudatory strains the god of gods, Parvati and Kali.” 

From the Garura Puran. 

INVOCATION TO DURGA, OR KALI. 

a On the ninth of each half month invoke Durga with these 
words: 1 Prim, protect me, O Durga! O chief of the divine 
mothers! giver of blessings ! accept these various offerings of flesh 
and my prayers.' On the third, also, of Margashirsha commence 

* Demon. 


262 


SPECIMENS OF THE SHASTERS. 


the worship of Durga before her image having eighteen hands 
and holding ir. them a mace, a bell, a looking-glass, an iron rod, 
a bow, a banner, a small drum, a battle-axe, a noose, a lance, a 
club, a trident, a disk, a shield, an ankush , a dart, a thunderbolt, 
and a skull; and address to her the following hymn : ‘ Om, praise 
be to thee, O Bhagawati, Chamunda! dweller in cemeteries, 
bearer of a skull, borne on a car drawn by ghosts, Kalarattri, 
large-mouthed, inany-armed, sounding thy bell and drum, laugh¬ 
ing terribly, gnashing thy horrid teeth loudly, clothed in an ele¬ 
phant’s skin, with a body full of flesh and blood, and a tremen¬ 
dous tongue ! Praise be to thee, O Kali! with terrific tusks and 
fear-inspiring eyes flashing like lightning, with a countenance 
dark with frowns, bearing the moon on thy matted locks, and on 
thy neck a string of skulls ! Hravn , Hram , O destroyer of diffi¬ 
culties ! quickly accomplish this business! O delighter in flesh 
and blood ! be propitious, be propitious,, and enter this place ! 
Enter,'enter ! tread, tread ! dance, dance ! Why delayest thou to 
enter ? O wearer of human heads and skulls! seize, seize! 
tear, tear ! consume, consume ! slay, slay! Hrum, Hrum , de¬ 
stroy, destroy ! pierce, pierce with thy trident! kill, kill with 
thy thunderbolt! smite, smite with thy rod ! cut off, cut off with 
thy disk ! fell, fell with thy mace ! strike, strike with thy axe ! 
Come, come, O Maheshwari! come, O Kamarini! come, O 
Yarahi! come, O Aindri! come, O Chamunda! come, O Kapa- 
lini! come, O Mahakali! come, O frequenter of Kailasa! enter, 
enter this place, O thou who executes! the wrath of Rudra, and 
causest the destruction of the Asuras ! ’ ” 

The Introduction or Dedication of the MahabaraU 

A HYMN OF PRAISE TO DURGA. 

Hail, greatest of goddesses, victory unto thee, 

Victory unto thee, Hurree Chandee! 

In thy forehead thy red mark appeared so glowing, 

O Dabee! we tremble to see thee. 

At thy ears hang the gold rings so large and so brilliant ; 

At thy nose is the rich gapamatee; * 

Thy hands hold the cleaver, and trident, and blood-dish — 

So dreadful appears Bhagabattee ! 

Sixty-four times ten millions of witches and spectres, 

Thee their patroness and mistress attending. 

Thou art Loksmee, the primeval mother of all things, 

In creation we see thee extending. 


* Jewel. 


SPECIMENS OF THE SHASTERS. 


263 


In each house dost thou enter, on holiness thinking; 

There to dwell with the pure thou art wont. 

Fifteen million times than a warrior stronger, 

Thine arm Moyassoor did slay; 

Thy sword Roktabija, the dread demon, laid low, 

And the fear of the gods did allay. 

The wife of Eswara, a strange, fearful demon, 

A ghost and the mother of all. 

Nineteen millions of devils, all females and fearful, 

From thy body came forth at thy call. 

With round eyes and flat forehead thou starest portentious, 

And utterest thy dread voice in thunder. 

With thy cleaver and blood-dish and bloody tongue quivering, 

Thou enterest graveyards, devouring choice corpses, 

Still with battle-field slaughter unfilled. 

How sweet is the blood of the good man unto thee! 

Still his gore from thy mouth is distilled. 

Thou rejoicest to hear the dread battle’s loud slaughter, 

The sound of the Ra! Ra! so dire. 

The chief of the holy, thy names, lady, are many, 

At the cry of Ra! Ra! swiftly flying. 

Nine hundred times counted, one thousand of witches, 

Of ghosts and of devils obey thee. 

In the silence of midnight, when dark, are thy witches 
A corpse for a vehicle using, 

When the fresh dead are lying, thou a feast gladly makest, 

With the green skulls thy fancy amusing. 

When the flames of the funeral gleam through the night’s darknesfe 
When the dead they are wont to consume, 

How swiftly thou runnest to snuff the rich odors ! 

To thee they are richest perfume. 

To thy timbrel’s jingle, in the air ever sounding, 

Ghosts and devils innumerable dance ; 

They share in thy honors and share in thy worship, 

As thy name and thy praise they advance. 

Thou art greater than Brahma, or Vishnu, or Shiva 
Thou art called the great Bhagabattee. 

Translated by Rev. Charles Lacey, for Caleb Wright. 


From the Matsya Pur an , Chap. 3, 4. 

BRAHMA’S INCEST. 

Brahma next formed from his own immaculate/substance a 
female, who is celebrated under the names of Shatarupa, 
Savitri, Sarasvati, Gayatri, and Bralvmani. Then, beholding 
his daughter, born from his own body, Brahma became wounded 
with the arrows of love, and exclaimed, 1 How surpassing lovely 
she is ! ’ But Shatarupa turned to the right side from his gaze, 
and, as Brahma wished to look after her, a second head appeared • 


264 


SPECIMENS OF THE SHASTERS. 


and thus, as she passed, m order to avoid his amorous glances, to 
his left and his rear, two other heads successively manifested 
themselves. At length she sprang into the sky, and, as Brahma 
was anxious to gaze after her, a fifth head was immediately 
formed. Then Brahma thus called to his daughter : 1 Let us 
generate all kinds of animated beings, men, Suras, and Asuras.’* 
On hearing these words she descended; and, Brahma having 
espoused her, they withdrew into a secluded spot, and there 
indulged in the delights of love for one hundred divine years.” 


From the Vamana Puran , Chap. 6. 

“ Then Hara, wounded by the arrows of Kama, [the god of 
love,] wandered into a deep forest, named Daruvanam , where 
holy sages and their wives resided. The sages, on beholding 
Shiva, saluted him with bended heads, and he, wearied, said to 
them, 1 Give me alms.’ Thus he went begging round the diifer- 
ent hermitages; and, wherever he came, the minds of the sages’ 
wives, on seeing him, became disturbed and agitated with the 
pain of love, and all commenced to follow him. But, when the 
sages saw their holy dwellings thus deserted, they exclaimed, 

‘ May the lingam of this man f fall to the ground! ’ That 
instant the lingam of Shiva fell to the ground; and the god 
immediately disappeared. The lingam, then, as it fell, penetrated 
through the lower worlds, and increased in height until its top 
towered above the heavens. The earth quaked, and all things 
movable and immovable were agitated; on perceiving which, 
Brahma hastened to the Sea of Milk, and said to Vishnu, ‘ Say, 
why does the universe thus tremble ? ’ Hari replied, ‘ On ac¬ 
count of the falling of Shiva’s lingam, in consequence of the 
curse of the holy and divine sages.’ On hearing of this most 
wonderful event, Brahma said, ‘ Let us go and behold this 
lingam.’ The two gods then repaired to Daruvanam; and, on 
beholding it without beginning or end, Vishnu mounted the 
king of birds and descended into the lower regions in order to 
ascertain its base ; and, for the purpose of discovering its top, 
Brahma in a lotos car ascended the heavens. But they returned 
from their search wearied and disappointed, and together ap¬ 
proaching the lingam, with due reverence and praises, entreated 

* Suras are gods, and Asuras are demons. 

* Shiva was disguised, and the sages, therefore, did not know him. 


SPECIMENS OF THE SHASTERS. 


265 

Shiva to resume his lingam. Thus propitiated, that god appeared 
m his own form, and said, * If gods and men will worship * my 
lingam, I will resume it; but not otherwise.’ To this proposal 
Yishnu, Brahma, and the gods, assented.” j- 

From the Bhagavat Geeta , p. 90. 

PART OF ARJOON’S DESCRIPTION OF KRISHNA, WHOM HE SAW 

IN A VISION. 

“ The winds, alike with me, are terrified to behold thy 
wondrous form gigantic; with many mouths and eyes; with 
many arms, and legs, and breasts; with many bellies, and with 
rows of dreadful teeth! Thus, as I see thee, touching the 
heavens, and shining with such glory, of such various hues, 
with widely-opened mouths, and bright, expanded eyes, I 
am disturbed within me ; my resolution faileth me, O Vish¬ 
nu ! and I find no rest! Having beholden thy dreadful teeth, 
and gazed on thy countenance, — emblem of time’s last fire, 
— I know not which way to turn ! I find no peace ! Have 
mercy, then, O god of gods ! thou mansion of the universe! 
The sons of Dhreetarashtra now, with all those rulers of the 
land, Bheeshma, Drona, the son of Soot, and even the fronts of 
our army, seem to be precipitating themselves hastily into thy 
mouth, discovering such frightful rows of teeth ! whilst some 
appear to stick between thy teeth with their bodies sorely 
mangled. As the rapid streams of full-flowing rivers roll on to 
meet the ocean’s bed, even so these heroes of the human race 
rush on towards thy flaming mouths. As troops of insects, with 

* It is now the principal object of worship in more than half of the temples of 
India. 

f “ The lingam is formed of stone, and consists of a base three or four feet high, 
the top of which is surrounded by a raised rim; and in the middle is slightly 
excavated, and raised on a level with the rim, the figure of a yoni, [pudendum mu - 
liebre,) from the centre of which rises a smooth, round stone, slightly conical 
towards the top, of a foot and a half in height and about three inches diameter at 
the base. Major Moor has, therefore, very justly observed, 4 It is some com¬ 
parative and negative praise to the Hindus, that the emblems under which they 
exhibit the elements and operations of nature are not externally indecorous. 
Unlike the abominable realities of Egypt and Greece, we see the phallic emblem 
in the Hindu Pantheon without offence ; and know not, until the information be 
extorted, that we are contemplating a symbol whose prototype is indelicate. The 
plates of my book may be turned and examined, over and over, and the uninformed 
observer will not be aware that in several of them he has viewed the typical rep¬ 
resentation of the generative organs or powers of humanity.’”— A ncient and Hindu 
Mythology, by Col. Kennedy , pp. 103, 104. 


26o 


SPECIMENS OF THE SHASTERS. 


Increasing speed, seek their own destruction in the flaming fire, 
even so these people, with swelling fury, seek their own destruc¬ 
tion. Thou involvest and swallowest them altogether, even unto 
the last, with thy flaming mouths, whilst the whole is filled with 
thy glory, as thy awful beams, O Vishnu, shine forth on all 
sides!” 


THE MOON PLANT SACRIFICE. 

The moon-plant must be collected in a moonlight night, from 
the table-land on the top of a mountain, and carted to the place 
of sacrifice by two rams or he-goats. The juice of the plant, 
mixed with barley and other ingredients, becomes, by fermenta¬ 
tion, a very intoxicating liquor. The officiating Brahmins are to 
drink this liquor as a part of the performance. The sacrifice 
continues several weeks, and is accompanied by numerous aus 
terities which endanger the lives of the worshippers. 

Tuka Rama, a sage who flourished about three hundred years 
ago, speaks of muzzling the animals used in carting the moon- 
plant, and of beating them to death by the fists of the Brahmins. 
His verses are to the following effect: — 

“ Beat to death the ram you’ve muzzled, 

And offer the Soma with sacred song: — 

So they say; but yet I’m puzzled, 

And half suspect such worship wrong ; 

For rites like these are at best but scurvy, 

That turn religion topsy-turvy.” 

In the Sama Veda, there is a series of about a thousand verses, 
designed to be chanted or sung at the moon-plant sacrifice. The 
following extracts will serve as specimens. Each paragraph, the 
ast one excepted, contains an entire verse. 

“ O Agni! whether I now speak with true intonations or with 
false, I mean to praise thee. Come hither, therefore, and grow 
great by drinking this moon-plant juice.” 

“ O Jndra! drinker of the moon-plant juice, these thy friends 
[the attendant priests] look on thee, with the affection that the 
cattle-feeder looks on his cattle.” 

“We call on thee, the performer of meritorious acts, day by 
day, as men call on the cow to the milking.” 

“Let these moon-plants fill thee with delight, O holder of the 
thunderbolt! Do thou procure for us wealth, and, at the same 
time, kill outright all who hate the Brahmins.” 


SPECIMENS OF THE SHASTERS. 


267 


11 O Indra! wherever — whether in some strong chest or in some 
hill or well — treasure worthy of regard is laid up, thence do thou 
bring it to us.” 

“ O Indra! this morning accept our sacrifice, accompanied 
with rice, curds, sweet cakes, and praises.” 

“Come into our presence to partake of the moon-plant juice 
and other viands. Do not get angry with us, [but bear with us] 
as an elderly man does with a young wife.” 

“ We, who are eager for the possession of riches, take hold of 
thy right hand, O Indra, lord of wealth ! We know thee, O 
mighty god ! to be lord of cattle ; give us then that wealth which 
consists in cows that yield large supplies of milk.” 

“ O worthy of all praise ! let our eucharistic songs fix thee, a? 
firmly as the charioteer is fixed in his seat, and let their sym¬ 
phony sound before thee like the lowing of newly-calved cows 
for their calves.” 

“ When, O Indra! those who come to worship invoke thee, 
and delight thee with sacrificial viands, and ceremonies used for 
the obtaining victory over our enemies, then do thou yoke thy 
banquet-going horses, and having slain some one, and seized his 
wealth, bestow it on us.” 

“ Bestow on us a good and auspicious intellect, along with 
wisdom and food, that we may secure thy friendship; and do 
thou delight in our spirituous liquors as cows do in rich 
pasturage.” 

“ He who causes the well-filled golden-colored horses’ grain- 
dish to glisten, is the man who will stand in the first place before 
thy rain-causing, cow-conferring chariot. O Indra! now yoke 
thy horses.” 

“ Come, O Indra! with all thy bands, like the herd of cows 
collected in the cow-house.” 

“ The mountain-produced, pressed moon-plant is distilling its 
juice in the holy place. Thou, O Soma! art the embroiler of all 
things in thy drunken frolics.” 

“ The Brahmins, void of malice, sing praises before the beloved, 
much-desired presence of Indra, with the affection cow-mothers 
lick their calves in the day they are produced.” 

“ [O priests,] we praise all the day long that renowned, foe- 
destroying Indra of yours, who gets muzzy on the sacrificial bever¬ 
age placed in the sacred vessels, with voices raised as loud as those 
of milch-cows lowing for their calves. [Indra,] we desire of thee 
quickly to give us food of heavenly origin, worthy of being 


268 


SPECIMENS OF THE SHASTERS. 


oestowed, encircled with majesty as a mountain with clouds, 
capable of feeding multitudes, worthy of being extolled, in hun¬ 
dreds and thousands of different kinds of measure, and, united 
with it, abundance of cows.” 

“ The sweet moon-plants, when pressed, flow in a stream, and 
with a loud voice, for the production of inebriation. The juices 
flow down during the time of bruising with a noise for the 
glorious toper Indra, who gives its splendor to the morning.” 


From the Padma Puran , Chap . IX . 

OCCURRENCES IN THE HEAVEN KAILASA. 

Narada said : —“ At this time I went and informed Jalandhara 
that Shambhu * had promised to effect his destruction. Jaland¬ 
hara then said to me, ‘ O holy sage! what precious things are 
contained in the abode of the bearer * of the trident ? Acquaint 
me with the whole, as war should not be unless there be booty.’ 
I replied, ‘ Shambhu is old, covered with ashes, his neck marked 
with the poison of serpents, mounted on a bull, bearing a beggar’s 
dish in his hand, and with an elephant-headed and a six-headed 
son,f and he has nothing valuable belonging to him except the 
lovely and full-bosomed daughter of the mountain. Inflamed 
with love and captivated by her beauty, Mahesha * passes his 
days in sport and dalliance, or sings and dances to amuse her. 
She is named Parvati, and far excels in loveliness either Yrinda 
or the nymphs of heaven.’ Having thus spoken, and excited 
the desire of Jalandhara, I disappeared. 

“ After this the son of the sea despatched Rahu on an embassy 
to Kailasa, who arrived there in a moment; and, on beholding 
the resplendent abode of Shambhu, he exclaimed to himself, 
1 How wonderful is this place! ’ He then wished to enter, but 
was prevented by the warders, who demanded his business. 
Rahu replied, 1 1 am the ambassador of Jalandhara ; but the mes¬ 
sage of a mighty king is not addressed unto a doorkeeper.’ 
Nandi, hearing these words, hastened and informed Shiva ; and, 
having received his commands, introduced Rahu. Having en¬ 
tered, he beheld Shambhu, five-faced and ten-armed, his sacri 
ficial cord formed of a snake, and his matted locks adorned with 
the niDon, waited upon by vile and ugly servants, but attended 

* Shiva. 

f Ganesa and Kartika. See the engraving of Ganesa on page 21. 





TEMPLE OF NANDI AT TAN JO RE 
Nandi is the Bull on which Shiva is said to perform his journies. It appears from 
-an extract from the Shasters commencing on the opposite page that Nandi 
is a quadruped of no ordinary attainments. His image in this 
temple is rudely carved from a large block of block granite. 





















SPECIMENS OF THE SHASTERS. 


271 


by all the immortals, who, looking to the ambassador, desired 
him to speak. Rahu then began: ‘O lord! I am sent to thee 
by Jalandhara: hear his auspicious words from my mouth ; and 
do thou, who art addicted to devotion, devoid of affection, an 
abandoner of works, who hast neither father nor mother, nor 
observest the duties of the householder, obey his commands. 
The mighty Jalandhara enjoys the dominion of the three worlds ; 
do thou also become subject to him. Why shouldst thou, old, 
libidinous, and the rider of a bull, refuse to obey him? 5 While 
Rahu thus spoke, the sons of Shiva, Ganesa and Skanda,* were 
rubbing his body; and, disturbed by their hands, Yasuki fell to 
the ground, and immediately began to swallow the rat, Ganesa’s 
vehicle, beginning with the tail. Gananayaka,f on observing 
the snake about to swallow his courser, called out, ‘ Loose! 



Skanda, or Kartika. 


loose! 5 At this time Skanda’s peacock began to scream in the 
shrillest manner ; and the serpent, frightened, disgorged the rat, 
and hastened to replace himself on the neck of Shiva, where, 
violently respiring, he dimmed the brightness of the moon with 
his poisonous breath. Then came the beloved of Yishnuf drip¬ 
ping from her couch in the Milky Sea, and bearing a vase full 
with the beverage of immortality, with which she reanimated 
the head of Brahma that Shiva’s hand eternally displays. The 
head, falling and rolling on the ground, exclaimed in boasting 
accents, while the spectators expressed to each other their aston¬ 
ishment, 4 1 am the first — I am the most ancient of beings — I 
am the creator — I am the lord of all things. 5 At this moment, 
from the matted locks of Shiva sprang myriads of beings, three- 


i 


# Kartika 


f Ganesa. 



272 


SPECIMENS OF THE SHASTERS. 


faced, three-footed, seven-armed, and with yellow hair hanging in 
long and matted locks, on seeing whom the head became mute as 
the dead. Having beheld these wonders, Rahu, in fear and aston¬ 
ishment, thus again addressed Mahesha: 1 O lord! through th 
strength of thy devotion and abstraction, affections touch not 
thee; why then dost thou sacrifice to feelings and passions ? 
Thou receivest adoration from Brahma and all other deities ; but 
who is the god whom thou adorest ? Thou art the supreme god ; 
why, therefore, dost thou collect the scraps of the beggar ? But 
O chief of devotees ! since thou preferrest a state of pious mortifi¬ 
cation, yield up Gauri and thy two sons, Ganesa and Skanda ; 
and do thou, with a beggar’s dish, wander from door to door. ; 
Thus Rahu urged his request in many words ; but Maheshwara 
returned no answer. Then Rahu, as Isha would not break 
silence, thus addressed Nandi: 1 Thou art a minister and a 
general, and canst therefore inform me what means this departure 
from all received usages ; as it is not becoming that a prince, to 
whom an ambassador is sent, should preserve silence.’ But 
Nandi replied not, and immediately, on a sign from Shiva, 
reconducted and dismissed Rahu, who hastened to Jalandhara 
and related to him all that had passed.” 

“ The mighty Jalandhara, having heard the relation of his am¬ 
bassador, immediately arrayed his army and marched forward. 
Then the tumult of his approaching forces resounded through 
the inmost recesses of Mandara ; and wide was it spread by the 
echoes of Meru, while lions started from their dens; warlike 
instruments with their clangor, dear to the warrior, deafened the 
three worlds ; and, as trod the mighty Danavas, the lofty moun¬ 
tains trembled, and the seas were agitated. The armor ot 
warriors clashed as on they marched, borne on various vehicles ; 
and the wheels of the war-chariots harsh grated along the 
ground. White umbrellas shaded the mighty host from the sun, 
and fans formed of peacocks’ feathers prevented heat. From the 
innumerable elephants, cars, horse, and foot, arose clouds of dust, 
which spread over the sky like the blue lotos, or the dark billows 
of the heaving ocean. * * * Then Nandi and Shumbha 

showered arrows on each other thick as the leaves are strown on 
Mandara when storms agitate its trees. At length Shumbha, 
throwing away his bow, rushed to the chariot of Nandi, and, 
wounding him on the breast, he fell senseless like a mountain 
struck by a thunderbolt.” 


EAST INDIAN CHARACTER AND CUSTOMS. 

ILLUSTRATED BY ANECDOTES, ETC. 
COMMUNICATED BY J STATHAM, A. M., OF HOWRAH, NEAR CALCUTTA 


The descendants of the Mohammedans who conquered India 
*nd established the Mogul Empire have become very numerous, 
and are scattered among the Hindu population throughout the 
entire peninsula. In their general appearance they resemble their 
pagan neighbors, and are not their superiors either in intelligence 
or in morality. I once met two rich Mohammedan merchants at 
the house of a ship-builder: they came in just after dinner, and 
readily took seats at the table. The gentleman of the house 
said, u I suppose it is of no use to offer you a glass of wine.” 
“ O, no, no, no ! ” they both replied; “ the followers of the Proph¬ 
et must drink no wine.” Soon after this, one of them went out 
of the room, when the ship-builder, who seemed perfectly ac¬ 
quainted with the manoeuvre, said to the other, “ You had better 
taste the wine : come, help yourself.” To my great surprise, the 
merchant took a tumbler, instead of a wine-glass, and, filling it 
to the brim, drank it off; the other soon returned, when his friend 
went out, and exactly the same occurred again : thus they could 
not accuse each other. 

The principal festival of the Mohammedan population of India 
is the Mohurrum. It is celebrated with as much pomp and dis¬ 
play as their circumstances will allow ; and during the ten days 
which it continues, all the followers of the Prophet, of every rank 
and degree, are totally absorbed in its ceremonies. Different 
scenes are represented each day by means of effigies, gilded 
thrones, chariots, and various paraphernalia of royal and warlike 
pageants, attended by hosts of living actors, who manifest, at 
some periods of the festival, the most frantic grief, beating their 
breasts with great violence, and exclaiming, in rapid accents, “ Oh 
Hussein Heif az Hussein.” On the first day, their zeal and 
18 



274 


THE M0HURRUM FESTIVAL. 


enthusiasm are excited by the addresses of the Moulahs, who 
harangue them on the incidents pertaining to the tragic history 
of Hussein, his brother Hassan, and their father Ali, of which the 
following is a brief sketch. Ali, the caliph, was beloved by his 
subjects, but fell by the hand of an assassin, and the regal powei 
was usurped by his bitterest enemy, who failed in his design of 
murdering the young princes, Hussein and Hassan. When the 
usurper died, he was succeeded by his son Yezzed, during whose 
reign a plot was formed to restore the house of Ali to the throne, 
and trusty messengers were despatched to Medina to invite Hus¬ 
sein to invade the kingdom, and to assure him that the faithful 
were anxious to throw off the yoke of their tyrant, and acknowl¬ 
edge him as their rightful sovereign. The prince did not hesitate 
to comply with the invitation, and collecting a small army, headed 
them in person, taking his family with him. Yezzed, being in 
formed of his movements, sent a large army to meet him, which, 
having taken a position between Hussein and the River Eu¬ 
phrates, entirely cut off his supply of water. The consequence 
was, that, without coming to action, most of his followers forsook 
him, and fled; so that, in a short time, he numbered only seventy- 
two persons in his train, most of these being relatives. Still, with 
this little band, Hussein performed the most extraordinary feats 
of valor ; but on the tenth day of Mohurrum, they were entirely 
surrounded by ten thousand of Yezzed’s troops, and every one 
cut in pieces, Asher, the infant son of Hussein, being butchered 
in his father’s arms. The head of Hussein was carried to Da¬ 
mascus, and laid at the feet of Yezzed. By the harangues of the 
priests and the scenic representations, such as the horses of Hus¬ 
sein and his brother covered with gashes and stuck full of arrows, 
cimeters and turbans stained with blood, and pigeons (which car¬ 
ried the sad news to Medina) with their beaks clotted with gore, 
the minds of the spectators are often excited to a state of frenzy 
bordering on madness, when they sometimes inflict wounds upon 
themselves and others, and in some instances many have been 
slain. Those who are strict in the observance of this festival 
endure great privations by an almost total abstinence from water 
during the ten days which the Mohurrum continues. Vast sums 
are lavished upon the scenic representations, and the public mind 
is greatly demoralized by the revengeful and bloodthirsty feeling 
which are engendered. 

Th3 Mohammedans have no system of caste ; yet their inter 


SERVANTS - PETTY THEFTS. 


275 


course with Hindus has led them to imagine that they have, and 
this is often productive of much inconvenience in families where 
they are employed as servants. In India, servants are a heavy 
burden upon the mind, and a great tax upon the purse. Civil 
and military officers are obliged to support a number of attend¬ 
ants, who merely add to their splendor when in public, without 
being of the least use in the family, such as chobdars, sotaburdars, 
and hurkarus. These men carry silver wands before the palan¬ 
keen of their master, and bear letters or messages from on 
person to another. All persons who make any pretensions t< 
gentility employ a khansammah or house steward, a dhurwhan or 
doorkeeper, an abdar or water cooler, a sherabdar or wine man¬ 
ager, six or eight khitmutgars or waiters at table, a sirdar-bearer 
and eight others to carry the palankeen, two or three bobajces or 
cooks, bheesties or water carriers, mhaters or sweepers, out-of¬ 
door servants, grooms, etc., etc., to a great number. Families in 
the middle rank of life are also obliged to keep a large number of 
servants. Even missionaries, who endeavor to do with as few as 
possible, are under the necessity of employing a bobajee, bearer, 
khitmutgar, mhater, dhurwhan, syce, grasscut, and dhobee or 
washerman. The salary of these averages about two dollars per 
month. Many families in the higher ranks of society have as many 
as a hundred or a hundred and twenty servants employed in 
their houses and gardens, none of whom are deemed superfluous. 

Such a train of servants is a continual source of vexation. 
Those who have the management of the table will commit such 
petty thefts as to elude observation, but which, constantly re¬ 
peated, amount to a heavy tax in the course of a year: for in¬ 
stance, I had a box of tea opened, from which I took four pounds, 
and sent it to a friend; in about two months, I wanted some for 
use, and then found that, instead of eight pounds, only two re¬ 
mained. Now, this theft had not been committed at one time, 
nor at twenty times, but daily; a small pinch had been taken 
every time the khitmutgar had access to the godown, so- that its 
decrease had be311, as it Avere, imperceptible. Being suspicious 
that. s*ch petty thefts were constantly carried on, I one night 
stopper the Mohammedan servants at the gate, as they were 
going home, and ordered them to pull off their cummerbunds, 
(girdles,) when my suspicions \\ r ere fully reshzed : small quan¬ 
tities of salt, sugar, tea, spice, quills, and a desert knife, were 
carefully concealed in their folds. It would have been vain to 


276 


THIEVES DETECTED. 


have discharged them, as new servants would not only be a 
trouble until they became acquainted with the manners and cus¬ 
toms of the family, but would most certainly follow the same 
plan. I therefore endeavored to make them ashamed, and threat 
ened to stop the value of all the articles missed out of their joint 
wages, at the same time ordering the dhurwhan to search them 
whenever they left the premises. 

Although they profess not; to drink spirituous liquors, yet I found 
I could never leave any spirits in their way without the quantity 
being considerably lessened. A gentleman called in one day who 
wished for some brandy and water; I sent the servant to the 
cellaret to get the brandy, and when done with, to take it back: 
just after he had given me the keys and left the room, I heard a 
smash in the hall, and going to inquire the cause, the same ser¬ 
vant said he was carrying a glass of water for one of the young 
gentlemen, but another, running against him, had knocked it out 
of his hand. I was turning on my heel to come away when a 
strong spirituous perfume caused me to suspect that the liquor 
spilled was brandy. One of the young gentlemen at the same 
moment putting his finger to it and tasting it, exclaimed, “ It is 
brandy, sir, and not water.” The man most positively asserted 
that it was nothing but water. “ For which of the young gen¬ 
tlemen were you bringing it ? ” said I. “ O ! he had quite for¬ 
gotten ! ” I then tasted it myself; and being thus convinced 
that it was brandy, I called for a candle, and lighting a piece of 
paper, threw it down, when the blue flame spread itself over the 
whole surface of the liquid ; upon seeing which he, with the 
greatest effrontery and apparent astonishment, lifting up his hands, 
exclaimed, “You sahibs can do wonderful things — even make 
water burn ! ” The fact was, he had filled a large tumbler with 
brandy, and availing himself of the long flowing sleeve which 
covered his hand, he had brought it through the room when he 
gave me the keys. 

For a long time, the silver spoons used o disappear very fast, 
although I took every precaution to insure their safety. The 
Khansammah used to count them every night, and lock them in 
a drawer, then give me the key, and come for it in the morning 
to take them out. One night, I had the curiosity, after he had 
left, to open the drawer and count them myself, when I found 
that a tea and a desert spoon were deficient, although he had 
made them to appear correct. I immediately sent a hu karrah to 


DECEITFULNESS — CONSCIENTIOUS SCRUPLES. 


277 


overtake him, and tell him I had something to say to him before 
he went to the bazaar in the morning, and that he had better 
come now, as I might not see him on the morrow. Accordingly, 
in a few minutes he came, when, although his cummerbund was 
taken off, the spoons were not found; but an old bearer, a Hindu 
who bore no good will to the khansammah, whispering, said 
“ Examine his turban, sahib which I did, and there the spoons 
were found. 

The bearer I have just mentioned was the best servant I ever 
had : yet he was not to be implicitly confided in : articles of 
clothing were constantly lost, and he knew nothing about them. 
One month, no less than six shirts, with several white jackets, 
had disappeared ; but although he brought me clean clothes, and 
took charge of,those which were put off, he could never account 
for the manner in which they were lost. At length, I made a 
list of all my wearing apparel, and counting them before him, 
gave him the keys of the wardrobe and the entire charge of them, 
stipulating that he should make good all deficiencies, at the same 
time giving him half a rupee per month \dditional to his wages, 
to enable him to meet any casualties that might happen ; and the 
result was, that from that time I never lost any clothes. 

The fawning, deceitful manners of the servants are calculated 
to lead Europeans to place the greatest confidence in them, until 
experience convinces them that not one word they say can be 
believed, or any reliance placed on a single promise they make. 
Lying is not considered a vice with them ; but, on the contrary, 
the man who can dissimulate the most successfully is the most 
applauded, and the greatest lies, so far from being considered as 
worthy of censure, are extolled as a means of attaining the object 
sought. Hence I have known natives practise a well-organized 
system of deception for weeks in order to attain a comparatively 
trivial object. 

On one occasion, I rode to the Botanical Gardens on horseback, 
and as the tide would serve to return, I preferred going back in a 
boat to riding my horse. I told the syce, therefore, to ride him 
home. This he positively refused to do, saying he could never 
think of presuming to sit on the horse which carried the sahib 
whose salt he ate ; it was an honor he could not think of taking; 
no, he wo aid lead the horse. As I did not wish to press the honor 
upon him, I told him to take his time and lead the horse gently 
home. I soon left the gardens in a bauleah belonging to a 


278 


CASTE AND SWINE’S FLESH. 


gentleman at Howrah, and landing at a ghaut a short distance 
from home, was walking thither, when who should come gallop¬ 
ing along the road but my syce, evidently under the influence of 
liquor ! He passed without recognizing me, as it was just dusk. 

I took no notice of the circumstance that night; but when I told 
him of it next day, he stoutly denied the fact, and it cost me a 
great deal of trouble to convince him that he had enjoyed -he 
high honor of riding on the sahib’s horse. 

None of my servants would bring to table any kind of swine’s 
flesh, saying that none but a mesaljie could handle the dishes in 
which it was placed. I humored them in this particular, and 
whenever bacon, ham, or a fat pig was brought to table, the 
mesaljie alone handed the dishes ; and even the bearers went so 
far as to say that they could not pull the punkah (a large fan) 
whilst swine’s flesh was upon the table. A captain of one of the 
Honorable Company’s chartered vessels, dining with me one day, 
observed this, and told me that his servants had acted upon the 
same principles. “ But the case is quite different now,” said he, 
“for last week I had a ham boiled, and as usual, I was obliged to 
hire a man of low caste to wait at table. Having occasion to 
rise earlier the next morning than I generally do, I could not find 
a single servant; but hearing a hum of voices in the pantry, I 
looked in, and found all these servants, who had refused to bring 
the ham to the table, eating slices of it with pieces of bread and 
butter. Never did I witness greater consternation in any coun¬ 
tenances than in theirs when they beheld me. ‘ O, ho ! gentle¬ 
men,’ sai.d I, ‘ you cannot any longer refuse to bring ham upon 
the table, I should think ; can you ? I see how the land lies, and 
1 shall ask a moonshee (Persian teacher) about it this morning.’ 
‘ O, sahib,’ said they all, ‘don’t say a word about it, and we will 
do any thing you wish.’ ‘Very well,’ said I, ‘let me have no 
more bother about caste, and I will say nothing ; but the first 
time that any demur is made, I will expose you all.’ From that 
time,” said he, “ I have never heard a word about caste, and l 
dress swine’s flesh almost every day.” 

Upon hearing this, it occurred to me that several of my hams 
tad, after being dressed, disappeared very quickly: I therefore 
determined to take particular notice of the next, and in order to 
be certain whether the servants did partake of it or not, before it 
left the table I measured the joint unperceived by them, and when 
the ham made its appearance on the breakfast table the next 


A THIEF PUNISHED- A SACRED 1REE. 


279 


morning, T. applied the measure, and found a decrease of about 
three inches in the prime part. My suspicions being thus con- 
irmed, I charged them with it; but they were all indignant at 
me idea. However, finding that I was confidently assured of the 
truth of the charge, rather than that I should dismiss them from 
my service, which I threatened to do if they made any demur 
about bringing swine’s flesh to the table, they agreed to do it, 
provided all were obliged to share the disgrace. The same day, 
a friend sent me a very fine pig : it was dressed, and the whole 
host of servants, putting their hands to the dish, brought it in. 
From that time, my troubles on the score of caste ceased, but not 
so on the score of thefts. Three silver spoons being missed, sus¬ 
picion fell on a Mohammedan lad ; and the theft being proved 
against him, I sent him to the Thanna, thinking it no longer 
proper to pass these things over, as my forbearance only served to 
increase the evil. After he had been confined about a month, as 
I was going out one morning, his father and mother clamorously 
assailed me with demands for money, saying I had sent their boy 
to jail, from whose wages they had received one rupee eight annas 
per month ; therefore, as an act of justice, I ought to allow them 
that sum for the time he had already been incarcerated, and in the 
same ratio for the time he might yet remain in prison. It was in 
vain that I spoke to them of the moral turpitude of their son’s 
conduct ; the only crime of which they considered him guilty 
was failing to escape detection. They waited constantly at the 
gates of my compound, and assailed me in the same manner 
whenever I went out. At length, finding that I would not com¬ 
ply with their demands, the old man offered to supply his son’s 
place until his return from prison, and seemed greatly astonished 
when I told him that I could not think of receiving the boy into 
my service again. The old lady then became very abusive and 
insulting in her language, and I could hear her vociferations fei 
r eng time, as they passed up the village homeward. 

A very large peepul tree, esteemed sacred by both Mohamme¬ 
dan and Hindu, spread its huge branches over a part of my com¬ 
pound, and so near the ground as to be very annoying to persbns 
passing either on horseback or in a chaise. This tree was be¬ 
lieved to be the residence of many spirits or peers, and was at¬ 
tended by an old fakeer of most wretched appearance and licen¬ 
tious manners, who received a large revenue from the celebrity 
of the tree and the consequent number of its worshippers. It 


280 


A SACRED TREE AND ITS WORSHIPPERS 


was near the water side, being only separated from the beach by 
the public road, and a ghaut in front gave ready access to the wor 
shippers, of whom boat loads would arrive at all hours of the day 
and night from Calcutta to perform their devotions before it ; and 
I never saw a native of any caste pass without salaaming to th 
tree. My upper windows completely overlooked the small hit 
in which the fakeer lived, and the space beneath the peepul, s< 
that I had an opportunity of witnessing the gross deception 
practised by the fakeer towards the credulous worshippers. They 
generally brought clarified butter, sweetmeats, rice, and othei 
viands, which were spread in form before the tree ; and when this 
was done, and the prescribed prostrations made, they were re¬ 
quired to go to the river and perform their ablutions; during 
which time some, and in most cases all, of the presents brought 
were conveyed into the fakeer’s hut, who announced to the wor¬ 
shippers, on their return to the tree, that the peer had conde 
scended to partake of the feast, and was well pleased with their 
offerings. I often remonstrated with him on the wickedness of 
his conduct, when he would, with the greatest effrontery, declare 
that the particular peer worshipped actually did eat the viands 
and that every night he held converse with several, whose spirits 
dwelt in the tree. This man was reported to be in league with 
a band of Dacoits who infested the river, and I have every reason 
to believe that he was the contriver and director of all theii 
schemes. As I found the boughs of the tree increasingly trouble 
some, I told him that they must be trimmed; at which he flew 
into the most violent rage, and declared that, should I break only 
a twig off the sacred tree, my own blood would inevitably flow 
as the peer whose spirit dwelt in the particular branch woul 
execute the direst revenge upon me. He then told me some mos 
horrible tales of several Europeans who had cut or broken por 
tions of the tree, and who had suffered the most dreadful agonies 
in consequence thereof before their deaths, which had alway 
occurred within a month of the time the transgression had beer 
committed. I told him it was in vain that he attempted to im 
pose his idle tales upon me; I knew who had power to create 
and power to destroy, and was assured that the God I worshipped 
was the only living and true God; and to convince him that ] 
did not fear his threats, I plucked a small branch of the tree be¬ 
neath whose shade we were standing, at which he uttered a 
piercing scream, and retreated many paces from me, declaring 


CONTENTION WITH A FAKiCER 


281 


that the vengeance of the peers would soon overtake me and was 
beginning a most vociferous tirade of abuse, when I stopped him 
short by threatening, if he thus continued, to immediately lop off 
every branch that overhung my premises, and called out for a 
hatchet. It was wonderful to behold the change this apparent 
determination effected : from the infuriate reviler he became the 
most abject suppliant ; falling at my feet, and intermingling his 
petitions with the most fulsome praises, he besought me to have 
mercy upon him, for, should the tree be mangled in the least, the 
number of worshippers would diminish. I told him that I should 
be heartily glad of that, as he subsisted by fraud and deceit, and 
was the means of riveting the cruel fetters which bound the poor 
infatuated beings around him. At this juncture, a European 
friend, who had long been a resident in India, passed, and hearing 
the pleadings of the fakeer, to my great surprise most heartily 
seconded them, declaring his belief that it was dangerous to cut 
down the peepul tree, as he had heard of instances where those 
who had done so had died shortly afterwards. Some other rea¬ 
sons which he urged I thought more conclusive; but before 1 
retired, I broke off another twig, to show him, as well as the 
fakeer, that I had no superstitious reverence for the tree, and told 
the latter that, unless the branches were so secured as not to in¬ 
terfere with those who passed beneath them, I should still carry 
my threat into effect. The next morning, I was waited upon by 
one of the richest Baboos in Calcutta, who most respectfully en¬ 
treated me not to cut a single branch of the sacred peepul, prom¬ 
ising that forthwith the boughs should be raised high enough to 
admit a free passage under them. This was accordingly done by 
ropes drawing them upwards, and stout posts supporting them 
from below. The reasons of my friend, which had weighi with 
me, were these : The Honorable Company were averse to any 
acts of violence being used to the destruction of idolatrous usages, 
and probably, should I persevere, such an excitement would be 
produced by the influential natives as to call for the notice of 
government, and perhaps I should be sent from India on account 
of my rashness, (as it would no doubt be termed ;) and even 
should this not be the case, such prejudices would be formed in 
the minds of the natives against me personally as to preclude all 
hopes of my usefulness in future. So the tree escaped. But 
from that time, I was much less annoyed by the nocturna. revels 


282 


ANECDOTE OF A SYCE. 


of its worshippers, as I made this a stipulation, that ~o bawling o 
beating of tomtoms should take place after bed time, and that my 
servants should not be reproached, as they had been, because they 
served one who did not reverence the tree. 

It was not long after this that the fakeer was much mortified 
by a trick played on him by a young gentleman to whom he had 
been expatiating on the sanctity of the tree and the peers who 
dwelt in it., Amongst other stories, he told him that, on a certain 
day of the year, a peer was visibly seated on its topmost branch. 
It happened that, in a few days, a large monkey ascended the 
tree in quest of its berries, when this young gentleman ran to the 
fakeer, who was at some distance, and told him that he was very 
sorry that he had before doubted his word, for that he was now 
convinced of the truth of what he had told him, as he had just 
seen the peer in the top of the tree, and if he came he might see 
him too. The old man came in haste, wondering what he could 
mean, and earnestly gazing up into the tree, spied the monkey on 
its summit. This so completely chagrined him that he retired 
into his hut, and was not visible for many hours afterwards. 
Around this tree were hung many little earthen vessels contain- 
*ng water from the sacred Ganges for the peers to drink, and 
offerings of garlands or bouquets of flowers were daily suspended 
from its branches. 

Many attempts were made by the fakeer and his associates to 
dislodge me from the house by stratagems and schemes which 
had taken effect with former residents ; but they found I was 
proof against the fear of ghosts, though my servants were not. 
About forty young gentlemen were then residing with me ; con¬ 
sequently the part of ghosts could not be acted, as formerly, with¬ 
out detection. One man, who was discovered in the act of imi¬ 
tating these nocturnal visitors, received a severe beating from one 
of my ushers, which probably had a great effect in preventing 
their tricks. 

About three days before the commencement of the swinging 
festival, my syce came and solicited a fortnight’s holiday. In 
answer to some inquiries which I made, he said that when his 
child was very ill, some months since, he had made a vow before 
the Brahmins that if the boy lived he would swing at the festival, 
and it was for the purpose of fulfilling his vow (the child having re¬ 
covered) that he wished for the holidays. I told him that I could 


^ jx OYS OR NATIVE SOLDIERS. 


283 


not for his own sake grant his request, and that, should he ,hoose 
to be so foolish as to swing, it would cost him the loss of his 
place, as I never could tolerate such wanton cruelty. I then 
reasoned with him on the awful consequences of such super¬ 
stitious practices, and directed his attention to the only means of 
obtaining the favor of God, or of making a propitiation for sin. 
The poor fellow left me much dejected, and went to inform the 
Brahmins of my refusal. They told him that, under the circum¬ 
stances in which he was placed, the god would accept an offering 
instead of the performance of his vow : this was rated at five 
lupees, exactly the amount of one month’s wages. He had just 
before received his pay, and disposed of it; so he came to me 
again, and besought me to give him five rupees in advance, that 
he might carry them to the Brahmins, who were waiting at the 
gate, having no doubt that I would cheerfully comply with 
wishes. His disappointment was apparently very great when 
told him that I certainly would not advance the money for any 
such purpose. After a long parley, finding that I was inexorable, 
he went to the Brahmins, and by my advice told them that he 
could not get the money then, neither should he ever be able to 
spare it for such use. Their anathemas were many and loud. 
Amongst other curses, they declared that the child should die in 
a week, and the syce as well as myself in a few days afterwards. 
The poor fellow appeared very much alarmed during the whole 
of the next week, fearing the Brahminical curse would be verified. 
He was silent, dejected, and hardly able to perform his duties. 
As the week passed away without any symptoms of illness on the 
part of his child or himself, his vivacity returned ; and about three 
weeks afterwards, when the servants received their wages, he said 
to me, “ Sahib, I am much delighted that you prevented me from 
swinging ; for now my back is not sore, my child is living and 
well, and what is best, (at the same time chinking the money just 
received,) the Brahmins have not eaten my rupees. Many 
saiaams to you, Sahib ; and for the future I shall never wish to 
swing.” A long conversation ensued, which I hope was attended 
with good efFect. 

Sepoys, or native soldiers, when disciplined and commanded by 
European officers, are very courageous, attentive to the orders 
given, and strict in obeying them to the very letter. An officer 
of high rank, living in an elegant house :n the midst of large 


284 


VISIT A TEMPLE DEDICATED TO MONKEYS. 


leasure grounds, had a guard stationed on the premises, and j 
ntinel posted before the house. An order was given at tne 
uard room, by the officer, that the sepoys on duty should permit 
10 person, .except his lady and children, to walk across the lawn 
out of the regular path. It was not long after this order was 
ssued before a sentinel observed the officer himself walking across 
he grass plat in front of the house, when he marched up to him, 
and declared that he must not walk there, as his orders were tc 
et no person, except the lady and the children, pass that way. 
[t was in vain that the officer told him that he was the command- 
r of the station, and that the order was issued by himself. The 
sepoy still persisted in declaring that his hookham was. that no 
oerson whatever, except the lady and children, was to promenade 
there; and the officer, smiling at the literal interpretation given 
Dy the sentinel, went to the guard room, and ordered that he him- 
elf might also have permission to cross the lawn. Another in¬ 
stance occurred at the hospital at Dinapore. At a time when 
great mortality prevailed, a sentinel was posted at the entrance 
of the dead room, where the bodies are placed as soon as life is 
extinct, and amongst other orders, he was directed not to let the 
Dodies be taken away during the night. It so happened that a 
young man had fallen into a sort of trance, which had been mis¬ 
taken for death, and had, during the evening, been removed to 
the dead house. In the course of the night, he recovered so far 
as to know the situation in which he was placed, and summoning 
all his strength, he came to the door, with an intention of cross¬ 
ing the court to the hospital; but not without being perceived 
Dy the.sentinel, who, although he was evidently much alarmed, 
yet declared that his hookham was, that no dead man should 
go from the place that night, therefore he must go back ; and on 
he young man’s attempting to pass by him, he very deliberately 
carried him back, and fastened the door. When the relief guard 
came, he reported that a dead man wished to come out, but that 
he detained him, according to his orders. The corporal imme¬ 
diately opened the door, and taking him up in his arms, carried 
nim to a bed in the hospital, and then summoned the steward to 
nis aid, when, by proper treatment, the youth recovered, and was 
in a short time able to perform his duties as before, after having 
neen literally numbered with the dead. 

In visiting some cf the Hindu temples, I have been disgusted 


RAMAUNA FESTIVAL — MONKEYS 


286 


with the worship paid to monkeys. I was about to enter the 
court of a large temple at Nuddea, when the officiating Brahmin 
said, “ No person may visit the court of Huneman with his shoes 
on.” I reasoned with him through a friend, who understood ms 
language better than myself, and he became very abusive: but at 
length, after bearing his attack with calmness and composure, we 
were permitted to enter. He requested us to make an offering to 
the monkeys, either of fruit or sweetmeats, plenty of which were 
for sa.e at the gates of the enclosure ; but this we declined. 

The Ramauna festival is annually celebrated with great pomp, 
when Huneman, the monkey son of the god Pavana, who pre¬ 
sides over the winds, is personified by some stout fellow, equipped 
with a mask and tail like a monkey, who, attended by an aimy 
of similar masks and tails, attacks the castle of the giant Ravana, 
to deliver Seeta, a princess who has been stolen away by the giant 
and his evil spirits from her husband, Rama Chandra ; a fruitless 
attempt having before been made by her husband and his brother, 
Luchmunu, to effect her rescue. Formerly the youths who per¬ 
sonified Rama Chandra, Luchmunu, and Seeta were afterwards 
sacrificed to the parties they had represented ; but this part of the 
performance has long since been discontinued. 

During the fruit seasons, I was much annoyed by monkeys: a 
whole tribe of the large species, called ring-tailed , came in from 
the jungles, and devoured all the fruit they could seize. When 
erect, they were as high as a common-sized man ; and the agility 
which they displayed was truly astonishing. Behind my prem¬ 
ises there was a long building formerly used as a rope walk, the 
flat roof of which was their favorite place of resort to gambol and 
chatter. When a European approached the spot, they would in¬ 
stantly ascend to the top of some almond trees in their vicinity ; 
but if a native came quite near to them, they took no more notice 
of him than if he had been one of their own species. 

One of these monkeys became quite familiar with the shop¬ 
keepers in the bazaar, and would help himself plentifully to rice, 
fruits, &c. I was much amused, one day, to hear a sweetmeat 
merchant thus expostulate with him : "My brother, you know I 
am a poor man ; do not take my sweetmeat balls ; take them from 
other shops: there is a rich man over the way ; he has plenty of 
rupees ; go to him. Nay, nay, brother, that is too bad,” (the 
monkey having just crammed a great ball of sweetmeat into his 


286 


ANECDOTE? OF MONKEYS. 


jaws ;) “ I cannot afford so much : indeed, my brother, I cannot/ 
And the poor shopkeeper, apparently very much against his incli¬ 
nation, used a bamboo to guard his property. The same animal 
played me a trick soon after, that might have proved of serious 
consequence. I was riding through the bazaar on horseback, 
when he caught hold of my horse’s tail, and began to pull first to 
one side and then to the other. I had no whip, and he was a 
long-armed, powerful creature : the horse struck at him, but he 
maintained his hold without being kicked ; and in this manner 
we proceeded a considerable distance, the horse becoming more 
violent in his kicking and rearing, and the monkey more active 
in his pulling, until my syce, having procured a bamboo, assailed 
the enemy in the rear, when he took refuge on the roof of a ban¬ 
yan’s shop. I have seen these monkeys seize the sacred ox by 
the tail, and give it a sudden and powerful twist, when he would 
run off at a full gallop, roaring with pain and fright. 

A friend, whose premises adjoined mine, had a litter of pigs in 
a sty raised upon posts, to secure it from the attacks of jackals 
and foxes, but it was not out of the reach of monkeys. Hearing 
an unusually loud and uproarious commotion in this elevated 
habitation of little grunters, we hastened to ascertain the cause, 
and found that a monkey had seated himself astride the mother, 
and with one of her ears firmly grasped in each hand, was riding 
in fine style around the sty. The servants shouted, and he made 
his retreat, but not without taking with him one of the offspring 
of his nag. Holding it by the hind legs, he mounted to the top 
of a tall cocoa-nut tree, and then very deliberately placed his 
prisoner under his arm, and began to turn its tail round and round, 
as music-grinders turn the handle of the hand organ ; and at every 
turn this living instrument of music sent forth loud and piercing 
notes, which were responded to in various tones from the sty. 
The servants began to pelt him with stones, which caused him 
to leap from tree to tree; but finding himself embarrassed by the 
weight he carried, he threw the pig into the air, and as it fell fifty 
or sixty feet, it was instantly killed. 

These monkeys became so audacious that it was unsafe to leave 
any thing portable about the premises. A very large dog, belong¬ 
ing to a gentleman in the neighborhood, used occasionally to give 
chase to any of them that he found alone at a distance from the 
trees ; but one day, as he was running after a small one that came 


ATTACKED BY MONKEYS. 


287 


own to the river side, three large ones left the trees to attack 
um. First one and then another would lay hold of his tail, 
and swing him around, then, grasping his neck, bite his ears ; 
and in consequence of the great length of their arms, it was in 
vain that he attempted to retaliate. One of them at length 
grasped his throat so tightly that, in a short time, he would have 
been killed, had I not gone to his rescue. Taking a gun in my 
hand, I went towards the scene of action, and in a moment the 
monkeys were far enough away; but the poor dog was so terribly 
bitten, that for many days it appeared improbable that he would 
recover; and when able to run about again, we never could in¬ 
duce him to chase a monkey. 

One morning, a little boy, about eight years of age, was going 
to school with a bunch of plantains in his hand, to be eaten at 
tiffin : these did not escape the watchful eye of a large monkey 
perched upon an almond tree near the road. Making a rapid 
though circuitous movement to gain the rear, Jackoo soon came 
up with the object of his pursuit, and jumping between the 
bearer and the boy, he put his long arms around the child’s neck, 
and seized the plantains. The bearer screamed, and fled to a 
distance ; but the child, though terribly alarmed, maintained his 
ights manfully for a considerable time, clinging to his plantains 
vith all his might : but Jackoo was not to be disappointed ; giv- 
ng the boy a blow on the head, he knocked him down, and bore 
»ff the plantains in triumph. 

The propensity of the monkey to retain whatever he grasps is 
)ften taken advantage of to capture him. Two large bunches 
>f plantains are put into two narrow-necked jars, and placed 
where they will attract his attention. He eagerly seizes the 
flantains, but soon finds that he cannot extricate his hand,, yet 
will not let go his hold, and will endeavor to make his escape 
with the jars and their contents, but at a very slow pace, as, both 
lis hands being thus secured, he is obliged to shuffle along in an 
erect posture. When pursued, he will still maintain his hold, 
screaming, grinning, and chattering until he is secured by throw 
ing a noose over his head. 

In the course of a journey on the Ganges, my boat stopped foi 
the night in the vicinity of Nuddea, and I happened to stroll into 
a bamboo tope, or jungle. I had not proceeded far before I heard 
a great up oar around me ; and as I looked up, I saw a great muh 


288 


JACKALS, THEIR HABITS, ETC. 


titude of large monkeys advancing toward me from every direc¬ 
tion. Some leaped upon the ground before me, others swung by 
the bamboos over my head, and many closed up the path in the 
rear. Several of the females had their young clinging to them; 
but this did not seem to render them less agile than the others. 
A few of the largest, and apparently the oldest, chattered to¬ 
gether a moment, and then the whole tribe responded, and 
advanced towards me. What to do I knew not : however, I 
hallooed as loud as I could, to make my people hear, and the 
monkeys retreated a few paces. This encouraged me to per¬ 
severe ; but I perceived that, when I began to retreat, they closed 
upon me again, without being at all affected by my noise. Once 
more I stood still, and gave a tremendous shout, when back they 
went again. I gained at least twenty yards, at that time, before 
they returned ; and just as I was about to commence another 
shout, I saw a decrepit old woman hobbling through the midst of 
them. They appeared to be very familiar with her, and she 
shook several by the paw as she passed them. As soon as she 
had approached near enough to me to be heard, she poured out a 
torrent of abuse against me for disturbing the sacred animals in 
their retirement, and motioned me, with almost frantic gestures, 
to depart quickly, her tongue never ceasing till I was quite out 
of hearing. I was not long in complying, as the monkeys seemed 
implicitly to obey her, and cleared the path by which I could 
retreat. In returning to the boat, I met my servant, who said 
that he was coming to tell me not to disturb the monkeys in the 
bamboo grove, for it belonged to Huneman. The people through¬ 
out the country worshipped them, and brought them offerings of 
rice and. sweetmeats, and the old woman was employed to feed 
them. 

The jackals of India, which are exceedingly numerous, are 
very useful in devouring offal, the carcasses of dead animals, and 
the corpses floated ashore upon the banks of rivers; yet their 
depredations, and their dismal howlings at night, are more than 
equivalent to their usefulness as scavengers. Soon as the busy 
hum of the bazaars and streets is ended, and all nature seems 
about to take repose, their barking or howling commences. 
Whilst sitting in the verandah to enjoy the evening breeze, you 
hear the well-known cry, — perhaps a solitary howl from a jackal 
it a great distance,—and you are glad that it is no nearer; but 


SAGACITY AND DOCILITY OF ELEPHANTS. 


289 


before your self-gratulations are completed, probably five or six, 
or even ten, of these clarion-tongued mourners open their cry 
simultaneously, close by the spot where you are sitting, and the 
sound thrills through every nerve. Then silence succeeds for a 
few minutes, when their cries again break forth in another quar¬ 
ter, and it seems as if an army of them was spread over all the 
country, as in every direction the same cries are heard; and woe 
be to any domestic fowl, kid, lamb, or rabbit that is not well 
secured by high walls and safely-fastened doors. A few years 
since, one of the up-country rajahs paid a visit to the governor- 
general ; and as he came by the great Benares road, he left all his 
retinue at Howrah, instead of taking them over the river to Cal¬ 
cutta. Some of the elephants and camels were much jaded by 
the fatigues of the journey, so much so that one of the largest 
elephants died, and the rajah ordered it to be buried in a plain at 
a little distance. An immense grave was dug, and the unwieldy 
beast was, by the help of the other elephants, drawn to the place, 
and rolled into the yawning gulf below. It was a very interest¬ 
ing spectacle, as the surviving elephants seemed to mourn its loss, 
and I could see the tears trickle down their cheeks in fast succes¬ 
sion, as they paid this last friendly office to their deceased com¬ 
panion. The animal must have weighed many tons, and it could 
not have been carried to the grave but by the help of these sa¬ 
gacious creatures. Notwithstanding the hole was dug so deep as 
to allow six feet of earth above the body of the elephant, the 
jackals began their ravages, and in a very few days more than a 
hundred of them were feasting upon the carcass. 

The elephant is a valuable auxiliary to government in trans¬ 
porting stores and troops to the different stations where no water 
conveyance is available. A gentleman, being about to travel to 
a distant station, had many government elephants put under his 
care ; and they were brought over to Gusserah to wait his depart¬ 
ure. As he was staying with a friend of mine, I cheerfully com¬ 
plied with his request that the elephants might remain beneath a 
shady grove of mangoes in my large compound. There I had a 
constant opportunity of watching their movements, and was de¬ 
lighted and surprised in witnessing their sagacity and docility. 
Every morning, they came down to the river side to wash. Ly¬ 
ing upon one side in the stream, each elephant would fill its trunk 
with water, and squirt it over the place where the mohout was 
19 


290 


HUNTERS ON ELEPHANTS ATTACK A TIGRESS. 


rubbing ; then, kneeling, would perform the same operation on its 
back ; and lastly on the other side, until the whole body was 
cleansed. One of these animals, in passing through the bazaar, 
suddenly came upon a man sleeping in the path ; when, rather 
than crush him beneath its foot, the careful animal rolled him over 
with its trunk, and placed him out of danger. The man awoke 
in a terrible state of alarm ; but the elephant acted with the 
greatest coolness and caution. Whenever a branch of a tree 
hangs in the way of the howdah, although the elephant itself 
might pass under it, yet, knowing it would incommode its master, 
the considerate beast seizes it, and rends it off, that no incon¬ 
venience may be sustained by its rider. Whenever an elephant 
scents a tiger, which it can do at a considerable distance, it utters 
a shrill cry, and elevates its trunk perpendicularly to repel the at¬ 
tack. The leaps which the tiger makes in its charge are truly 
astonishing ; yet a well-trained elephant will generally succeed in 
repelling the most furious attack, by dashing the springing tiger 
to the earth with its trunk ; when, if its foe be at all stunned or 
maimed by the fall, or wounded by the rifle of the sportsman, the 
ponderous foot of the mighty beast will crush the fallen victim, 
and complete its destruction. But, in most instances, a well- 
directed ball stops the career of the tiger before he reaches the 
point of attack. When an elephant turns from the contest, the 
life of its rider is in danger, as the tiger can easily climb up in 
the rear, and seize the person in the howdah before he can turn 
to defend himself. A few years since, a party of Europeans, 
consisting of indigo planters and some of the officers of a native 
regiment stationed in their neighborhood, went into the jungles for 
the purpose of shooting tigers, and had not proceeded far before 
they roused an immense tigress, which, with the greatest intre¬ 
pidity, charged the line of elephants on which they were seated, 
when a female elephant, in the direct point of attack, which had 
been lately purchased, and was hitherto untried, turned suddenly 
around, to fly from the field of battle, showing the greatest dread 
of the approaching foe. The tigress instantly sprang upon her 
back, and seizing the gentleman in the howdah by the thigh, 
brought him to the ground ; then, throwing him, stunned by the 
fall, over her shoulder, just as a fox carries a goose, she started 
off into the jungle. Every rifle was pointed at her, but no one 
dared to fire on account of the position in which her captive lay. 


REMARKABLE RESCUE FROM THE JAWS OF A TIGRESS 291 

She went through the jungle grass much faster than the elephants 
could, and was soon out of sight; but her pursuers were enabled 
to trace her by the blood in her track ; and as a forlorn hope, they 
resolved stil. to follow on, to see if it were possible to save the 
remains of their friend from being devoured. As they proceeded, 
the traces grew fainter and fainter, until, at length, bewildered in 
the heart of the jungle, they were about to give up the pursuit, 
when they came unexpectedly upon the tigress, lying dead upon 
the long jungle grass, still griping the thigh of their associate in 
her tremendous jaws, whilst he, though still sensible, was unable 
to speak. To extricate him was impossible without first cutting 
off the head of the tigress, which was immediately done, and the 
jaws being severed, the fangs were drawn out of the wounds; 
and as one of the party providentially happened to be a surgeon, 
the patient was properly attended to, and the party had the satis¬ 
faction of returning with their friend, rescued from a most perilous 
situation, and with hopes of his recovery. He was taken to the 
nearest bungalowe, and by the aid there afforded, he was in a 
short time able to see his friends, and to explain how it was that 
the animal was thus found dead. For some time after the beast 
had seized him. he continued insensible, being stunned by the 
fall. When he came to himself, he discovered that he was lying 
on the back of the tigress, who was trotting along, at a rapid pace, 
through the jungle; and e.very now and then, his face and 
hands would receive the most violent scratches from the thorns 
and bushes through which she dragged him. He gave himself 
up as lost, and determined to lie quietly on her back, waiting the 
issue, when it occurred to him that he had a pair of pistols in his 
girdle, with which he might yet destroy his captor. After several 
ineffectual attempts, he at length succeeded in drawing one from 
the belt, and directing it at the creature’s head, he fired ; but the 
only effect which it seemed to produce was to cause her to quick¬ 
en her pace, and to give him an angry shake, by which she made 
her fangs meet more closely in his flesh. From the excruciating 
pain thus produced he fainted, and remained totally unconscious 
of what was passing for some time, when, recovering a little, he 
determined to try the effect of another shot in a different place ; 
so, getting the remaining pistol out of his girdle, he pointed the 
muzzle under the blade bone of the shoulder, in the direction of 
the heart, and once more fired, when the tigress fell instantly dead, 


292 METHOD OF FRIGHTENING TIGERS —SERPENTS. 

and neither howled nor struggled after she fell ; neither had he 
the power to call for aid, though he heard his friends approach¬ 
ing, and was fearful that they might pass the spot without 
discovering where he lay. The wounds healed, but the sinews 
of the limb were so dreadfully lacerated that he never entirely 
recovered the use of it. 

In the Morung forests, at one season of the year, many persons 
are employed in cutting saul timber. I was assured by a friend, 
who had for years employed a great number of these persons, 
that when a tiger is found to be near where they are at work, 
one of the party, in a state of nudity excepting a girdle around 
his waist, which is filled with small pebbles, approaches the lair 
of the beast on all fours, making a peculiarly hideous noise, using 
the most extravagant gestures, and occasionally casting a few of 
the pebbles at the tiger, who views the strange figure with evi¬ 
dent marks of trepidation, and slinks back from his approach. 
The gestures of the man now become more violent, and being 
accompanied by a copious discharge of pebbles and a still more 
hideous shout, the affrighted animal makes a hasty retreat. A 
signal being given, the whole band of workmen join in a com 
tinued cry, until the trembling brute is far beyond the reach of 
its supposed pursuer. The men engaged in this employment 
have no hesitation in going into the most wild and lonely jungles, 
as this method of frightening away wild beasts was never known 
to fail. 

The following incident will serve to show the danger to which 
the inhabitants of India are continually exposed from serpents. 
A gentleman was one evening writing a letter, while his left arm 
was carelessly hanging over the side of the table, when a friend, 
who sat by him, said, “ Mr. B., don’t move a muscle upon any 
consideration ; for a cobra di capello is surveying your hand, and 
the least movement will cause it to snap at you.” The gentleman 
glanced his eye round, and, sure enough, there was the snake 
dancing its head round and round his hand. With the greatest 
self-possession, he maintained his position. At length, the snake, 
poking its head into the sleeve of the gentleman’s white jacket, 
began to ascend his arm ; still not a muscle moved, not a feature 
was altered : soon the reptile emerged from the sleeve at the 
collar, when the movement of his friend, alarming it, caused it 
to descend his back to the ground, where it was soon killed. 


ATTACKED BY A WHIP SNAKE. 


293 


Had not the gentleman manifested this self-possession, he would 
have alarmed the snake, which, for self-defence, would no doubt 
have seized the object of its terror. 

The whip snake is another venomous and most dangerous rep-’ 
tile. Its body is long and slender, very much in size like the 
thong of a chaise whip, from which I suppose it derives its name. 
This snake frequents the trees, and, fixing its tail round a branch 
will dart forward its whole length to seize any object that may 
unconscious of the danger, pass below it. One evening, whilst 
walking beneath a small mango tope, I felt a smart rap upon the 
crown of my hat, and looking up, saw one of these reptiles dart¬ 
ing from the bough just above my head : with great difficulty I 
managed to destroy it, but not before I had sent for my gun and 
shot at it several times. 


EAST INDIAN CHARACTER AND CUSTOMS, 


ILLUSTRATED BY ANECDOTES, ETC. 
COMMUNICATED BY AN ENGLISH LADY RESIDING IN INDIA. 


We have just arrived in India, and are at our cousin Stanton’s 
house at Madras. The scene in the Madras roads is the brightest 
and liveliest possible. The sea is completely studded with ships 
and boats of every size and shape, and the boats are manned with 
crews even more quaint and picturesque than themselves. But 
none can compare with the catamarans, and the wonderful people 
that manage them. Fancy a raft of only three logs of wood, tied 
together at each end when they go out to sea, and untied and left 
to dry on the beach when they come in again. Each catamaran 
has one, two, or three men to manage it: they sit crouched upon 
their heels, throwing their paddles about very dexterously, but in 
a manner remarkably unlike rowing. In one of the early Indian 
voyagers’ log-books is the following entry respecting a catamaran : 
11 This morning, 6, A. M., saw distinctly two black devils playing 
at single-stick. We watched these infernal imps above an hour, 
when they were lost in the distance. Surely this doth portend 
some great tempest.” It is very curious to watch these catama¬ 
rans putting out to sea. They get through the fiercest surf, some¬ 
times dancing at their ease on the top of the waves, sometimes 
hidden under the waters ; sometimes the man completely washed 
off his catamaran, and man floating one way and catamareji an¬ 
other, till they seem to catch each other again by magic. 

I have seen so many curiosities already that I do not know 
which to describe to you first—jugglers, tumblers, snake-charm¬ 
ers, native visitors, &c., &c. For the last few days we have been 
in a constant bustle. Those snake-charmers are most wonderful. 
One day, we had eight cobras and three other snakes all dancing 
round us at once, and the snake-men singing and playing to them 
on a kind of bagpipe. The venomous snakes they call good 
snakes : one, the Brahminee cobra, they said was so good, that 



295 


NATIVE VISITS — ADVISED TO TELL A FEW LIES. 

his bite would k;ll a man in three hours ; but of course all these 
had their fangs extracted. The men bring them in covered bas¬ 
kets. They place their baskets on the ground, and play their 
bagpipes for a while ; then they blow at the snakes through the 
baskets ; then play a little more ; at last, they take off the lid of 
the baskets, and the snake rises up- arching his neck like a swan, 
and with his hood spread, looking very handsome, but very 
wicked. 

We have had a great many visits from natives to welcome A. 
back again, or, as they say, “ to see the light of master’s coun¬ 
tenance, and bless God for the honor!” One — a gentleman, in 
his black way — called at six in the morning ; he left his carriage 
at the gate, and his slippers under a tree ; and then, finding that 
we were going out riding, he walked barefoot in the dust by the 
side of our horses till “ our honors ” were pleased to dismiss him. 
Another met us, got out of his carriage, thrust off his shoes, and 
stood bowing in the dirt while we passed; then drove on to the 
house, and waited under the verandah for an hour and a half, 
till we were pleased to finish our ride. One paid me a visit alone, 
and took the opportunity to give me a great deal of friendly ad¬ 
vice concerning managing A. He especially counselled me to 
“ persuade him to tell a few lies” He said he had often advised 
“ master” to do so ; but that he would not mind him , but “ per¬ 
haps mistress persuade master. Master very good — very upright 
man ; he always good ; but master say all same way that he think. 
Much better not! Mistress, please tell master. Any body say wrong, 
master’s mind different : that quite right — master keep his own 
mind ; his mind always good : but let master say all same what 
others say ; that much better, and they give him fine appointment, 
and plenty much rupees ! ” I said that that was not English fash¬ 
ion ; but my visitor assured me that there were “plenty many” 
Englishmen who told as many lies as the natives, and were all 
rich in consequence : so then I could only say it was very wrong, 
and not master’s fashion, nor mine ; to which he agreed, but 
thought it “plenty great pity ” ! 

These natives are a cringing set, and behave to us English as 
if they were the dust under our feet ; and indeed we give them 
reason to suppose that we consider them as such. Their servility 
is disagreeable, but the rudeness and contempt with which the 
English treat them are quite painful to witness. Civility to 


296 


NATIVE CHARACTER —A MOONSHEE EMPLOYED. 


servants, especially", seems a complete characteristic of griffinage . 
(A griffin is a fresh man or fresh woman in India.) One day, 1 
said to my ayah, (a very elegant lady in white muslin,) “ Ayah, 
bring me a glass of toast and water, if you please.” She ci?pt 
to the door, and then came back again, looking extremely per¬ 
plexed, and whined out, “What mistress tell? I don’t know.” 
“ I told you to bring me some toast and water.” “ Toast water 
I know very well, but mistress tell if you please ; I don’t know 
if you please .” I believe the phrase had never before been ad¬ 
dressed to her. Every thing seems to be done by means of con¬ 
stantly finding fault: if one lets the people suppose they have 
given a moment’s satisfaction, they begin to reason : “ Master tell 
very good ; try a little more than worse ; perhaps master like 
plenty as well.” One day, I gave some embroidery to be done 
by a Moorman recommended by my tailor : the Moorman did not 
bring his work home in time ; I asked Mrs. Stanton what was to 
be done. “ O,” she said, “ of course stop the tailor’s pay.” “ But 
it is no fault of the poor tailor’s.” *“ O, never mind that; he is 
the Moorman’s particular friend, and he will go and beat him 
every day till he brings the work home.” 

They are like babies in their ways. Fancy my great fat ayah, 
forty years old, amusing herself with puffing the wind in and out 
of my air-cushion till she has broken the screw! The jargon 
that the English speak to the natives is most absurd. I call it 
“John Company’s English,” which rather offends Mrs. Stanton. 
It seems so silly and childish, that I really cannot yet bring my¬ 
self to make use of it; but I fancy I must in time, for the king’s 
English is another characteristic of griffinage , and the servants 
seem unable to understand the most common direction till it is 
translated into gibberish. 

A moonshee seems to be a component part of most English 
establishments , so I have set up one also. He comes three times 
a week to teach me Tamul. He is a very solemn sort of person, 
with long mustachios, and numbers of beautiful shawls, which he 
twists round his waist till they stand out half a yard in front of 
him, and come into the room before his face appears. When we 
hired him, he made many salaams, and said he preferred our 
friendship to any remuneration we could give; but he conde¬ 
scends to accept five pagodas a month besides. He comes when 
I choose, and goes away when I bid him. If I am not ready, he 


NATIVE LETTERS —INVITED TO A FEAST. 


297 


sits on his heels in the verandah for a couple of hours, doing 
nothing, till I call him. If I am weary in the course of my les¬ 
son, I walk away, and bid him write a little ; and there he sits, 
scribbling very slowly and very intently, till I please to come 
back again. He is president of a Hindu literary society, and at 
its first opening delivered a lecture in English, of which he is 
very proud. He brought it to me to-day to read. The whole 
was capital; and it concluded with a hope “ that this respectable 
institution, so happily begun in smoke, might end in blaze 55 ! 
This Tamul that he is to teach me is a fearfully ugly language — 
clattering, twittering, chirping, sputtering, like a whole poultry- 
yard let loose upon one; and not a singing-bird, not a melodious 
sound among them. I suspect that I shall soon grow tired of it; 
but meanwhile it is a little amusement. A Tamul writer came 
to-day to copy some document on cadjan-leaf for Mr. Staunton. 
He held the leaf in one hand, and a sharp steel-pointed style, for 
a pen, in the other. He wrote very fast, and seemed quite at his 
ease, though sitting on his heels, and writing on his hand in this 
inconvenient manner. 

Few things amuse me more than the letters we daily receive 
from natives, underlings in office, who knew A. before he went to 
England. One apologizes for troubling him with “ looking at 
the handwriting of such a remote individual,” but begs leave 
humbly to congratulate him on the safe arrival in India of him¬ 
self and his “ respectable family ” — meaning me ! Another 
hopes soon to have the honor of throwing himself at “ your good¬ 
ness’s philanthropic feet.” Is not this the true Fudge style ? 

The other day, a very rich native, an old protege of A.’s, came 
to say that he and his son wished to make a feast for me, if I 
would come to their house. I was extremely glad, for I was 
longing to get into one of the native houses ; so we accepted the 
invitation. Armagum and Looboo, our two entertainers, met us 
at their garden gate with lanterns, and rows of natives extended 
all the way up to the house, which was lighted up most bril¬ 
liantly with innumerable chandeliers, lamps, and lustres, hung 
from the ceiling and festooned to the walls. The house consist¬ 
ed of one very large verandah, that opened into a large draw¬ 
ing room, with a smaller room at each end, and sleeping rooms 
beyond ; and on the other side of the drawing room another 
verandah, leading into another garden. The house was furnished 


298 


RECEPTION - VARIOUS ENTERTAINMENTS. 


very much like a French lodging house, only with more comfort¬ 
able ottomans and sofas; but the general effect was very French; 
quantities of French knickknacks set out upon different tables, 
and the walls quite covered with looking glasses. 

We were led into the great drawing room, and seated upon 
sofas, and servants were stationed at our side to fan us. Arma- 
gum and Looboo brought us each a nosegay of roses, and poured 
rose water over them and over our hands; and they gave me a 
queer kind of sprig, made of rice and beads, like a twelfth-cake 
ornament. They also gave us each a garland of scented flowers, 
so powerful that even now, at the end of the next day, I cannot 
ged rid of the perfume on my hands and arms. Then the enter¬ 
tainment began. They had procured the musicians, dancers, and 
cooks belonging to the nabob, in order that I might see all the 
Mussulman amusements, as well as those of the Hindus. First 
came in an old man with a long white beard, to play and sing to 
the vina, an instrument like a large mandolin, very pretty and 
antique to look at, but not much to hear. His music was miser¬ 
able. just a mixture of twang and Avhine, and quite monotonous, 
without even a pretence to a tune. When we were quite tired 
of him, he was dismissed, and the nabob’s dancing girls came in 
— most graceful creatures, walking, or rather sailing about, like 
queens, with long muslin robes from their throats to their feet. 
They were covered with gold and jewels, ear rings, nose rings, 
bracelets, armlets, anklets, bands round their heads, and rings oil 
all their fingers and on all their toes. Their dancing consisted 
of sailing about, waving their hands, turning slowly round and 
round, and bending from side to side. The prettiest of their 
performances was their beautiful swan-like march. Then they 
sang, bawling like bad street singers —a most fearful noise, and 
no tune. Then we had a concert of orchestra music, with differ¬ 
ent looking instruments, but in tone like every modification of 
bagpipes — every variety of drone and squeak ; you can form 
no idea of such sounds under the name of music : the chimney 
sweepers’ clatter on May day would be harmonious in comparison. 
Imagine a succession of unresolved discords, selected at random, 
and played on twenty or thirty loud instruments, all out of tune 
in themselves and with each other, and you will have a fair idea 
of Hindu music and its effect on the nerves. 

When my teeth had been set on edge till I could really bear it 


DANCING GIRL —JUGGLER —SPLENDID SUPPER. 


299 


ijd longer, I was obliged to beg A. to give the musicians a hint 
to stop. Then there came in a man to imitate the noises of 
various birds. This sounded promising, but unfortunately the 
Madras Ards are screaming, and not singing birds; and my ears 
were assailed by screech owls, crows, parrots, peacocks, &c., so 
well imitated that I was again obliged to beg relief from such 
torture. Then we had a Hindu dancing girl, decorated with the 
most magnificent jewelry I ever saw : her dancing was very much 
like that of the Mohammedans, only a little more difficult. There 
was a good deal of running backwards and forwards upon her 
heels, and shaking her silver bangles or armlets, which jingled 
l ; ke bells ; then glissading up to me, waving her pretty little 
hands, and making a number of graceful, unmeaning antics, with 
her eyes fixed on mine with a strange, unnatural stare. 

After her performance was ended, we had a conjurer, some of 
whose tricks were quite marvellous. He had on a turban and a 
cummerbund, (or piece of muslin wrapped round him,) but no 
jacket, so that one could not imagine a possibility of his conceal¬ 
ing any of his apparatus about him ; but, among other tricks, he 
took a small twig of a tree, ran his fingers down it to strip the 
leaves off, — small leaves, like those of a sensitive plant,—and 
showered down among us, with the leaves, five or six living 
scorpions; not little things like Italian scorpions, but formidable 
animals, almost as long as my hand. I did not admire their 
company, creeping about the room ; so he crumpled them up in 
his hand, and they disappeared. Then he waved his bare arms 
in the air, and threw a live cobra into the midst of us. Most of 
his other tricks were juggling with cups and balls, &c., like any 
English conjurer ; but the scorpions and cobra were quite beyond 
my comprehension. 

After he was dismissed, vve had another gold and silver girl, to 
dance upon sharp swords, to music as sharp; then a fire eater; 
and, last of all, a great supper laid out in the back verandah. 
The first course consisted of all the nabob’s favorite dishes of 
meat, and curries, and pillaws, set out in China plates ; the second 
course consisted of Hindu cookery, set out in cups and saucers. 
A. whispered to me that I must eat as much as I could, to please 
poor old Armagum ; so I did my best, till I was almost choked 
with cayenn 3 pepper. The Moorman pillaws were very good; 


300 


A SPEECH—VISIT A RAJAH —AMUSING EXCURSION 


but among the Hindu messes I at last came to something so 
queer, slimy, and oily, that I was obliged to stop. 

After supper, Armagum made a speech, to inform me that he was 
aware that the Hindus did not know how to treat ladies; that he 
had therefore been that morning to consult an English friend of 
his concerning the proper mode of showing me the respect that 
was my due j and that he had informed him that English ladies 
were accustomed to exactly the same respect as if they were gen¬ 
tlemen, and that he had better behave to me accordingly. He 
begged I would consider that, i£ there had been any deficiency, 
it was owing to ignorance, and not to want of affection; for that 
he looked upon me as his mother! Then he perfumed us all with 
ottar of roses, and we came away, after thanking him very cor¬ 
dially for his hospitality and the amusement he had given us. I 
was very curious to see the ladies of the family, but they could 
not appear before English gentlemen. I peeped about in hopes 
of catching a glimpse of them, and I did descry some black eyes 
and white dresses through one of the half-open doors, but I could 
not see them distinctly. 

We are now residing at Rajahmundry, a most lovely spot on 
the banks of a magnificent river, the Godavery. A. has been ap¬ 
pointed judge of this district. I like this place much better than 
Madras. Every body tried to make Madras as English as they 
could, though without much success, except doing away with 
every thing curious; but this place is real India, and I am every 
day seeing something new and foreign. 

We have just returned from a visit to a rajah named Puntooloo. 
It was a very amusing excursion ; and had I known what an un¬ 
dertaking it would be, I never should have attempted it, or rather 
A. never would have consented to it, however urgent my curiosity 
might have made me. But we are safe at home again, and the 
journey has done us good. When the time came for us to go, 
A. said he thought it would be scarcely worth the trouble, and 
that we should be “more quiet and comfortable at home ” — such 
a thorough John Bull! But I made him go, as I wished to “see a 
little of life.” The people had told us that the distance was fifteen 
miles, and we expected that, by starting at half past five in the after¬ 
noon, we should arrive about ten o’clock, in time for a good night’s 
rest. But instead of fifteen, we found it to be thirty miles, and 


CONDUCTED IN STATE TO THE PALACE. 


301 


no road. We had to grope our way in the dark over cotton 
fields, the rain pouring down in torrents, and the bearers wading 
and splashing through the mud, until half past five the next morn¬ 
ing, when we arrived at the end of our journey, “ plenty tired.” 
We were conducted to a choultry, which the rajah had prepared 
and ornamented with bits of old carpet for our reception, until he 
could have us conducted in state to the palace. His principal 
attendants came to pay their compliments, and he sent us a very 
good breakfast. When we had eaten, his gomashta (secretary) 
came to say that all things wei;e ready for our removal. I ex¬ 
pected something of a row, but was quite unprepared for the 
uproar which had been provided for us. As soon as our palan¬ 
keens were taken into the street, a gang of musicians started up 
to play before us with all their might.—a performance much like 
one of Rossini’s most noisy overtures, played by bagpipes, hurdy 
gurdies, penny trumpets, and kettle drums, all out of tune. Then 
came banners, swords, flags, and silver sticks ; then heralds, to 
proclaim our titles, but we could not make out what they were ; 
and then dancing girls. A. looked rather coy at being, as he 
said, “ made such a fool of; ” but when the dancing girls began 
their ant'cs ankle-deep in the mud, the whole turn-out was so 
excessively absurd that mortal gravity could stand it no longer; 
and he was obliged to resign himself to his fate, and laugh and 
be happy, like me. 

When we arrived at the palace, the courts were filled with 
crowds of ragged retainers, and about fifty dancing girls were 
bobbing and bowing, salaaming and anticking. At last we came 
to the rajah’s own hall, where we found him the pink of Hindu 
politeness, bestowing more flowers of speech upon us in a quarter 
of an hour than one could gather in all England in a twelvemonth. 
He ushered us to the rooms prepared for us, and staid a while to 
have a talk, surrounded by his retinue.' His palace consisted of 
in paved courts walled in, and literally ankle-deep in mud. Wt 
rould not cross them, but all round there was a raised narrow 
oathway of harl earth, on which we walked, holding on by the 
wall for fear of slipping into the mud beneath. Our apartments 
consisted of one of these courts and the rooms belonging to it. 
At one end was a room, or rather gallery, which they call a hall, 
open to the cDurt on one side, without any doors or windows, a 
small room at each end of the large one, and an outer yard for 


302 


PALACE DESCRIBED — DINNER — PROCESSION 


the servants. The other three sides of the square communicated 
with other courts of the same kind, one opening into the rajah’s 
own hall. In the middle of our gallery there was a wooden 
alcove overhanging the street, in which Puntooloo sits and smokes 
when he is alone. The furniture was a table, a carpet, four chairs, 
two cane sofas, and a footstool. Tie room was hung with pic¬ 
tures of divinities, by native artists, two French looking glasses, 
in fine frames, fastened to the wall in their packing cases, the lids 
being removed for the occasion, and two little shaving glasses, 
with the quicksilver rubbed off the back. The rajah was very 
fond of his pictures, and sent for some colored prints of hares and 
foxes to show us. They had been given him by an Englishman 
long ago ; and the color having been rubbed off in many places, 
I offered to mend them for him, which greatly pleased him. While 
I was filling up the holes in his foxes’ coats with a little Yandyke 
brown, he stood by, crossing his hands and exclaiming, “ Ah! all 
same as new! wonderful skill ! ” and A. took the opportunity to 
put in his usual lecture concerning the advantages of female edu¬ 
cation. Puntooloo said he thought it was a very fine thing to 
teach girls, but that his people were “ too much stupid,” and did 
not like it, and he would not go contrary to their prejudices. 
When we were tired of him, we dismissed him, as the natives 
think it a great impoliteness to go away until they are desired ; 
therefore, when we had talked as long as we could, A. said that I 
was going to sleep, for that he (Puntooloo) “must be aware that 
sleep was a very good thing.” That is the proper formula. When 
the peons come to report their going away to eat their rice, they 
always inform me that I “ must be aware that eating is a very 
good thing, and necessary to a man’s life.” 

After we were rested and brisk again, the rajah sent us our din¬ 
ner. We had brought with us, at his request, plates, knives and 
forks, bread and beer, and he sent us besides ail his own messes, 
native fashion, in brass trays lined with leaves, and a different 
little conundrum on each leaf, pillaws, quantities of pickles, ten 
or a dozen varieties of chutnies, different vegetables, and cakes 
made of cream, pepper, and sugar. 

After dinner, Puntooloo took us out to see the town — we in 
our palankeens and he in his tonjon, his musicians piping and 
drumming before us. The entire population of the town of course 
turned out to see the show. The rajah, perceiving that one of 


EASTERN SPLENDOR —AMUSING INTRODUCTION 303 

A.’s palankeen doors was shut, stopped the procession, and came 
to beg that A. would keep both doors open, and show himself to 
the multitude. The town was built of mud, and the best of 
the houses were whitewashed. The streets were ankle-deep in 
mud, washed off from the walls of the houses; but in the midst 
of all this dirt and discomfort, some little bit of tinsel would 
show itself at every opportunity — women, covered with orna¬ 
ments from head to foot, peeping out of the mud hovels ; men, 
with superb Cashmere shawls, looking quite beggarly from rags 
and dirt. This is ‘ 1 Eastern splendor” — a compound of mud 
and magnificence, filth and finery. Puntooloo is a great prince 
in his little way — one of the old hereditary rajahs of the high¬ 
est caste. 

When we returned to the palace, we found it illuminated with 
torches and crowded with spectators. We staid and witnessed 
the performances of dancing girls, and the exhibition of fireworks, 
as long as we could endure the heat, din, and glare, and then 
went to our own rooms. There we found every thing such a 
complete contrast to the native taste, that we could scarcely fancy 
ourselves only a hundred yards from all the rajah’s row. Our 
matee had lighted the candles, and placed our tea things, books, 
and drawing materials on the table, all looking as quiet and com¬ 
fortable as at home. I never saw any thing so curiously different 
from the scene of the minute before; every feeling and idea wa3 
changed in an instant. 

The next day, Puntooloo introduced me to his wife. I had 
been longing to see her, but did not dare to ask it for fear of 
distressing his feelings ; however, he proposed it himself. They 
brought her when A. was out of the room. She was an immense 
creature, but young, with rather a good, sphinx-like face — alto¬ 
gether, much like a handsome young feather bed. She was 
dressed in green muslin embroidered with gold, and covered with 
jewels from top to toe, besides a be'.t of gold coins round her 
waist. All her attendant women came with her, and stood at the 
entrance. The rajah’s gomashta stood by, to order her about and 
teach her manners ; and one of my peons acted as interpreter. 
When she first came in, she twirled, or rather rolled round and 
round, and did not know what to do until the gomashta bid her 
make salaam and sit down on a chair, and then I did the same. We 
did not know much of each other’s language—she nothing of 


304 


PRESENTS — RETURN HOME. 


mine, and I only enough of hers to be aware that the peon mis 
translated every speech we made, and invented the conversation 
according to his own taste, making it consist entirely of most 
furious compliments on either side. She was very curious about 
my clothes, especially my bonnet, which she poised upon her fore¬ 
finger, and spun round like a top. I showed her some pictures; 
she held them upside down, and admired them very much. She 
seemed amused and comfortable till A. came accidentally into the 
room, when she jumped up, turned her broad back to him, and 
waddled off as fast as her fat sides would let her. Of course he 
went away directly, not wishing to hurt her modesty; and as 
soon as he was gone, she came mincing back again, reseated her¬ 
self with all sorts of affected airs an.d graces, and sent him a 
condescending message to “beg he would not distress himself, for 
that he was her father and mother.” 

While she remained with me, A. took the opportunity of being 
alone with Puntooloo, to try to do him a little good. He was 
very ready to listen, — unusually so for a Brahmin, — and did not 
refuse to take some books. I gave him some drawings, which I 
had made for him, of subjects likely to suit his taste, particularly 
an eruption of Mount Vesuvius, on account of the red flames. I 
put the drawings in a blue satin portfolio, embroidered with scar¬ 
let and gold ; and he was delighted with it. 

We came home on a dry night quite safely, and found all well; 
but an unexpected stranger visitor had arrived while we were ab¬ 
sent, and established himself in our house, ready to receive us ; 
however, he was an agreeable person, and we liked his company. 

I left off writing just now for my “tiffin,” and could not im¬ 
agine what they were bringing me to eat — some bran , which I 
had been boiling to season a new tin kettle, and which the matee 
supposed to be some peculiar Europe cooky I was making for 
myself; and thinking I was provided for, he had eaten up all 
my meat. 







































































































































































































































































































































































































































* 































































































































































